Sailor Bob and the group - From head to heart. 3rd Apr 22

Yeah. Well just for a change we'll give you the same old talk. Same topic. We don't teach you anything here and we don't tell you anything. What we do is point toward and ask you to look to where we point to, to see for yourself. Because when you understand what we talk about you'll realise that there's nobody that can teach you anything. Nobody can tell you anything because it's all one essence, non dual, one without a second. My God, you must be manifesting stuff. Hey. Good to see you. Good to meet you. Another way we put it is I'm not speaking to any body, I'm not speaking to any mind.

I'm not speaking to that body mind. I'm not speaking to that mind pattern that you believe yourself to be. I'm speaking to that I am. That I am. The I am is the sense of presence that expresses through the mind as the thought I am. Just to this, nothing else. That's what we're pointing to and ask you to look to where we're pointing to, to see. Whether what a... We point to rings a bell or not. It's all based on what in Hinduism they call an Advaita. Advaita translated means non duality. And they try to describe non duality by saying it's one without a second.

Not the second in the clock but one without the other. Not two. It's only one. The one essence that's patterning, shaping, forming. Experiencing and expressing as everything. And the great mantra is I am that. Innately we all know that already. Because to say that's the chair I'm sitting in, that's the room I'm in, that's the space that's in the room. That's the trees, the flowers, the insects. Everything is already that. That is all there is. The one essence that's patterning, shaping, forming. But we've divided it up with concepts, with words. The words we've learned. Now, they're calling it non-conceptual awareness. That's what the Buddhists call it.

The great perfection is non-conceptual awareness. Awareness without any concepts. And what are concepts? The words, ideas, images, concepts. Words. Nothing but words. And we've got all these mental concepts which we've picked up along the way. And we believe we are this person. I am Bob, an Australian, a good fella. Or not so good. I'm having a bad trot. Or people don't like me. All these concepts are added onto it. And I've seemingly separated the inseparable. Because if it's non-dual, one without a separate being, or one without a second, there's only that. But the words, concepts, ideas, separate it. And we learnt words when you were about two, two and a half, when the capacity of reasoning developed in you.

Before that, you can't say when you were born, because you didn't have any words. How could you say you were born when you didn't have any words? And you realise for the first couple of years of your life, you didn't have any words. And every word you've ever spoken, or ever likely to speak, has been picked up along the way. Now have a look at the word and see the word's not the thing. The word's not the real. Take the word water. Try and drink the word if you can. Swim in it. Wash in it. Drown in it. You can't. The word fire. It has to burn your mouth when you speak it.

Can you heat yourself with it? Can you cook with it? You can't. So what's this word I or me when you investigate it? We take it to be this person, this separate entity, this individual. And where does that word person come from? And you look into the ancient Latin language, I think it came from persona, meaning a mask. So we've got a conceptual image or a mask. We've taken ourselves to believe what we are, this person. And so a sense of separation is there. And we believe it to be real. And from that point of view, we think if we do this practice, repeat this mantra, go to this satsang or whatever, hey, we will become something.

But becoming, you've moved away from being into becoming. And that would take a future time to become something. And when you investigate and look at time, you'll see that time itself is a mental concept. Investigate that. Because one of the main things they point out is that the false cannot stand up to investigation. We've taken on all these erroneous beliefs, taken them to be real. But investigated them and see if they are real. Look at time. If you think there's a past, well, try and live yesterday. Try and live last week. Or try and live an hour ago. And you realize you can't go back and live it.

You can recall it. And the only actuality it's got is when you're recalling it. Because you can't tell me what you thought a minute ago, now, unless you're recalling it. It's gone. So some of these things we can't recall. But a lot of others we can. This idea that we are this person, we are this body-mind, now, investigate that. Have a look. Am I the body? Well, innately you know you're not the body. Because don't you say, my body? Don't you also say, my coat? My car? My house? And when you're saying that, you know you're not the coat, or the car, or the house.

They belong to me. They're mine. But when you say, my body, are you the body? Have a look. Investigate and see. What's this body made up of, if you think you are the body? You realize this body's made up of elements. Made up of air, earth, fire, water, space. Just like the elements around you. Well, if you think you're separate, stop breathing. Take that element out of your body. See how long it lasts with that. Take the air out of your body. Take the water. Your body's 60% water. How long would you last without water? Take the body temperature. How long would you last without water?

How long would you last without... That's assuming you get hypothermia and die. Get off the earth. Get out of space. When you investigate, you'll see you're not this body. You're not these elements. All these elements can be broken down into subatomic particles. Into pure energy. So from that you realize all the body is is a vibrating pattern of energy. And it's constantly vibrating, ever fresh and new. And it's this presence awareness. It's the fused... Advaita teachings call it Sat Chitta Nanda Nama Rupa. They're the five factors. Sat is existence. Chitta is consciousness. And Nanda is loving to be. And the Nama Rupa, the name is the body.

And the name is the mind. And the body is the form. Nama Rupa, the shape and form of the body-mind. They're just vibrating patterns of that energy. Find out that you can't. You are not this body. You are not this person. Or what's left? Test it out. Are you existing right now? You realize, yes, I'm existing right now. Are you conscious? Yes. Are you unaware? No, I'm aware. Are you happy to be? Yes, I'm happy to be. So there you are. You are already that Sat Chitta Nanda. So what are you searching or trying to become for when you are that already? And that is, as I say, the great mantra points out, I am that.

You know that innately. You know that everything is that. Because that's the chair you're sitting in. That's the room. That's the space that's in the room. That's the trees outside. That's the flowers. That's everything. That's you and me. Everything is already that. And that is all there is. There is only that. So we know that innately. That I am that. The idea of separation comes about when we learn words. Where did you learn words? Well, your parents fussing around you when you were a couple of years old, a couple of months before. Before that they're speaking, making sounds, words. And you start to pick them up when the capacity of reasoning develops in you.

And you learn words. But we see you're not the word. You are that pure vibrating intelligence energy. Intelligence, another word for intelligence is not your intellect. But the same intelligence that's functioning in this universe. That's rolling the earth around the sun. That's causing the seasons to come and go. Tides to come in and out. That's beating your heart. That's breathing you. That's going in your hair and your fingernails. That's digesting your food. All naturally, evidently and spontaneously. So you are that life essence. And isn't that what Christ told you a couple of so-called thousand years ago? And he says, I am the way. I am the truth.

I am the life. People thought he was talking about himself. He wasn't. He was talking about that sense of presence. And knowing that you are. That's the way. That's the truth. That's the life. And you already are that life. And know that if that life goes out of that body, what have you got? You've got a corpse. And that corpse, before it rots or breaks down, it's still got the eyes, the ears, the heart, the lungs, the kidneys, the brain. All the organs are still in it. But there's not a bit of good to it without that life essence. Just like your computer's got all that information in it.

Some amazing information. But you can punch those keys and run the mouse over it as much as you like. If the power's not turned on, you're not going to get a thing out of it at all. So with the same token, that life or power, whatever you like to call it, is not animating that pattern you call the body-mind, what are you going to do? It's going to rot or it's going to break down? You'll bury it, burn it, throw it out. It's not a bit of good to you. But that is the pattern, shape and form in which it's expressed through. How does all this come about?

Well, we go back as far as your father and your mother. That'll do to start off with. That animating life essence, which you call your father, through the prana, the air, and the essence of the food eaten, in that pattern, formed a little microscopic particle called a sperm. You can't see it with your naked eye. That sperm was suffused with intelligence, energy. It knew what to do. It has the capacity of swimming. It swam to the oven. And the same, in the mother, that animating life essence, that pattern shaped and formed your mother, in that pattern again through the prana and the essence of the food enabled in that pattern another microscopic particle called an egg or an ovum to form in that pattern.

That ovum or egg was suffused with intelligence. That knew what to do. It attached itself to the wall of the uterus, implying it knew what to do. It could do it. And the sperm swam to the ovum. When those two came together, what happened? That life essence or intelligence, it doubled that cell, doubled it again and again with the genes and again with the food essence and the prana and the breath and things like that. And the little embryo, the little fetus began to form, which is what you are today. What were you doing about it then to grow that? And you realize you weren't doing a thing about it.

There was no so-called you at the time to do anything. But it was all happening by itself, naturally and effortlessly, just the same as it's happening right now. It's still breathing, it's still beating your heart, growing your hair and your fingernails. It's doing all these things naturally, effortlessly and spontaneously. It was lost sight of that. And we believe ourselves, what we learn with these words, to be this person. My parents told me I was Bob, the good boy, the not-so-good boy. And instead of realizing that I was the absolute, that there is only the one essence, pattern-shaping, forming, experiencing, expressing as everything, and it is absolute, it is perfect, it's the great perfection, the absolute, I've taken myself to be this separate entity.

And suffered accordingly. And that's what's happened. We take on this idea of separation with the capacitive reasoning comes upon us. We learn words, and that capacitive reasoning is very useful, though it's also self-destructive because it's a vibration. And if you look at your mind and see how it's functioning, you'll see it's constantly vibrating in the inner layers opposites. It's either past, which is memory, or future, which is anticipation, imagination. And within that range, it's constantly vibrating in the inner related opposites. It's either good or bad, pleasant, painful, happy, sad, loving, hating, positive, negative. Watch your mind and see if it functions any other way. And Shakespeare told you that a couple of thousand, four or five hundred years ago, when he said there's nothing either good or bad, but thinking makes it so.

And that's how the mind functions. Good and bad. Pleasant, mindful. Take those words to be real. The words we've learnt. But what is it really representing? That primary thought is the thought, I am. Which is the sense of presence which translates as that thought. I am. I am, they trace it back to the primary sound of the universe. Om. By breaking it down into I am. So we think we are this separate entity, this individual person. But you're not. You are the absolute. You can only and ever be the absolute. And we continue to learn words and see how that works in us. Something comes up, and you like it.

How do I know? How do I know when a thought comes up? Well, you recognise this thought, I've heard before. It's a good thought, it's a good feeling, it's a good sensation. And we want the good things and we don't want the bad. Not realising that it's a vibration, and it vibrates always in the opposite. We don't want that to happen. Not realising also that it's all transient. Everything in this pattern you call the body-mind is transient. It's constantly changing right now. It's changing. There are thousands of cells dying in that body right now. And being replaced. And each cell knows what to do. A skin cell's not going to replace a liver cell.

Or a heart cell's not... can replace a brain cell. Each cell suffuses that pure intelligence and knows what to replace, where to go to replace it all. But this thing that comes up, we don't like. We don't like not realising it's transient. We try to keep it there. When it starts to change, we don't want it to go, what do we do? We resist it from going. By trying to keep it there. And realise that any resistance you are in, you're in conflict. Resistance is conflict. You're at war with it. And that conflict makes you uneasy. Makes you fearful, anxious, depressed, guilty. Another word for that, it's uneasiness.

It's dis-ease. You're not at ease anymore. So there's resistance, conflict and dis-ease going on in this pattern constantly. And have a look, isn't that so? Periods of times when it seems to be going alright, but mainly there's this constant conflict going on. Something comes up, which we don't like. What do we do? We don't like this one. And we don't want it there. Oh, I shouldn't be thinking that. That's a bad thought. It's a sinful thought. It's the wrong thought. I've got to try and get rid of it. So we resist it. Again. Again in conflict. This time, instead of trying to keep it there, we're trying to push it out.

And so we struggle with it all the time. And with the struggling with it, what's it do? It causes again. When the thought goes into the feeling and the emotion, you know, it takes this form, the feeling and emotion. Then we see that it causes the fear, the anxiety, the stress, the guilt, the unhappiness, depression. All our psychological suffering comes about from this resistance and conflict that's going on in the body. And isn't that what so-called karma is? Cause and effect. When you see that me is the cause of all my psychological suffering, and the effects are the anger, the fear, the depression, the guilt, the stress, the unhappiness, the anxiety.

They're the effects of it. Me. Karma, so-called karma. What happens if I ask the simple question? Can there really be an effect if I'm not relating to a cause? Well, you don't have to be a Rhodes scholar to work that out. You're not relating to any cause. And the cause being me, this conceptual image of myself. Where can the effect lodge? So the effects have got nowhere to lodge. They must move on. So you can be free of your karma. But we're not because we believe in so-called karma. We believe in cause and effect. We believe in all these things. And that's another thing they tell you to look at.

You can't just look at it. You can't just look at it. Question your beliefs. A belief is not the actual. Question them. Who's it happening to? What is a belief? Well, have a look and see what the dictionary definition of belief is. The definition of belief is an unquestioned acceptance of something in the absence of reason. It means we haven't reasoned it out. We've taken it for granted. And isn't that a thing? When you look at your life, you realise a lot of these things you haven't reasoned out are looked into. And that's the difference between the two. An unquestioned acceptance of something in the absence of reason.

Acceptance of an alleged fact. Without positive knowledge or proof. When you put your belief to that test, if they're not true, you'll see it. And they'll fall apart. And you know that because you've seen it in so many things. And many things we believe were real, when you look into them, they're not. If you go down to the ocean and I say, get me a bucket of blue water out of the sea, you say, don't be. And it is. Why? Because you've investigated and you know the water's not blue. But the sea, you look away from it, it appears to be blue. It's seemingly so.

The truth is it's not. When people stood on the shore years ago, they said, don't go out there, you'll fall off the edge of the earth. People believed that. Who would believe it today? No one, because it's investigated and seen through. We even believed in Santa Claus for a while. Because when we were little children, it gave us a lot of happiness, a lot of joy. And then we saw through it when we were young. But what do we do? We keep it going today because it'll get, no, it'll give our children joy. But we know the truth about it. The snake and the rope is another one they talk about and different things like that.

The child of a barren woman, when you investigate all these things, you'll see the false is false. The false cannot stand up to investigation. And what do you see when you see that? It can't stand up to investigation. You must be left with the truth. And that's the scriptural saying, know the truth. And the truth will set you free. You're not going to get out of bondage by meditating and doing this practice and doing that sort of thing. But only by recognising the truth. The truth is that I am already that. I am not this person. I am not this separate entity. I am not this individual.

I am the absolute. I am the great perfection. You can add nothing to the absolute. It wouldn't be absolute. And you can take away nothing from it. It still wouldn't be absolute. So you can't say it is and you can't say it isn't. The same with the great perfection. You can't add anything to the perfect. You can't take anything away from the perfect. And the Buddhist give it here in one sentence. The great perfection is non-conceptual awareness. You're not unaware right now. You are aware without putting any conceptual labels on it. Leave it as it is. And that's the non-conceptual awareness. And you are that.

And that's what we need to look at. We need to look at these things. See how this capacitive reasoning gets us into all these problems and troubles with the beliefs that go on. As I said, the false can't stand up to investigation. So investigate it. Know the truth. You can look into it and see many, most of these things when you look into the words, the concepts, the ideas when you test it out. See what it all appears to be. What does it all appear in? Well, it all appears in what they call the cognising emptiness. We think we cognise the emptiness, but it's not.

It's that emptiness has the capacity of cognising or knowing. And the Buddha told you that when he said, emptiness is form. It's that cognising emptiness that's patterning, shaping and forming all this manifestation. And he turned it round the other way and said, the forms can be nothing other than the emptiness. Emptiness is form and form is nothing but the emptiness. The cognising emptiness is patterning, shaping and forming all this manifestation. Now what's emptiness? Look in space. See, space is the closest thing to your eyeballs right now. It's all around you. And it's all these things in space, but you realise that space is empty. Try and grasp space if you can.

See if it's got a sense of it. A centre to it. A point, you can say there's a centre to it. See if it's got any boundaries to it. Any circumference to it. No limitations. It's no thing. Now postulate or think of something that can be outside of space. What would it be in? Do you think you could ever get outside of space? Do you think that anything else can ever get outside of space? What would it be in? It'd have to be in something. Like awareness, which all these things appear in. Everything is the content of that space. Space is no thing. But all these appearing things, you're a thing, I'm a thing, the room's a thing, the tree's a thing, we're all things.

All seemingly things. But in reality, we are no thing. Because can something appear in no thing? It can't. So I want to point out before we look for the cause, me, in all these things, can you find a centre to anything? Or any pattern, shape and form that has any substance or any independent nature? It's all no thing vibrating into the appearance of something. Just like a ripple will appear on the ocean. Seemingly there, forms into a wave, but it's nothing other than the water, appearing as something different from it. If all this manifestation is no thing, then you might take notice of what Nisargadatta points out, when he says there's nothing can trouble you except in your own imagination.

Now break that word imagination down to imagine, or even further, to image in, and realise that's all we're doing. We're creating mental or conceptual images, and taking them to be real. And we're letting these images trouble us, and taking them to be real. And we're bound by the concepts, the images, the words. That's the one essence that's patterning, shaping, forming, appearing, and expressing as everything which we put the word on. And have a look at that also. In your Bible it tells you, in the beginning was the word. The word was with God. The word was God. That's all that God is, is a label, a word we put on it.

And you see that in all the different patterns, and all the different religious concepts, and whatever they call them. All have different labels, different words on them. Hinduism, they say, Hear, O Israel, the Lord thy God is one God, there's none other. Muslims will say there's no God but God, Allah is his name. The Buddhists will say it's the non-conceptual, ever-fresh presence awareness. Christians say it's, Omnipresence, omnipotence, omniscience. Hindus have a thousand names for Vishnu. All different labels we put on it. And it's only words. You know, you can't negate the life intelligence energy, if you like to call it, God or anything. But that word God, you can break it down, and see that it's only a word or a label.

And that's it. But the very life that you are, is that godliness. And you are that, and always have been that. So it's pointless trying to get it through these concepts, through these words, these ideas. It's a matter of recognising and seeing, and knowing the truth, recognising the truth through your own investigation. See, as they say, the false can't stand up to investigation. And you must be left with what is left over, and that is the fact of your own being. You are that pure being right now. But what have we done with that beingness? We call ourselves human beings. We believe in God, we call God the supreme being.

But what happens if you cancel out that language? But what happens if you cancel out that label human? And cancel out the label supreme? Try and separate the beingness, if you haven't got a label on it. Then you realise it's pure being right now, and being is not becoming. Becoming implies a future time. And we point out that time itself is a mental concept. There's no such thing as time. There's no past and this to think about. So you can't negate your beingness. You can't say, I am not. You can say it, but in the very fact of saying it, you're knowing or realising there's something there that's enabling you to say it.

So you are that already. And that is all there is. That's all there will ever be. And to recognise or realise that I am already that, that's where the natural sense of wellbeing is at the core of being well. Being well, nothing wrong anymore. If nothing's wrong, neither right nor wrong, it's just as it is. What does what is mean? It means unaltered, unmodified, uncorrected, no preference, no partiality, no comparison. Everything is just as it is right now. And it's all a way of being. And where presently, past is gone, the present, the future hasn't arrived yet, and the present is only lasting a moment right now.

So it's constantly transient. Recognise that and know yourself as that. See what happens then. See what change comes about in your life. Naturally, spontaneously, inevitably. But with that same life essence that caused the sperm and ovum to come together, that formed it in the first place in the body, that's come together and formed the little embryo and the little fetus of what you are today, and is living you and expressing through that pattern you call you right now, as that life itself. So that's... about all. You can get to add to it if you like or whatever. And then, if you've got any questions or any doubts, we ask you to question it and ask them and see for yourself.

Nobody's going to do it for you, but a little bit of a question, a little bit of investigation, you'll recognise the truth. So away you go. Who is with us online? I have a couple of comments from people who are around the world just joining us. For the new ones who are here, because we've got a couple of people with training lives. The interaction is much bigger. So there's a comment from Tanya who says, you are already that. There is absolutely no doubt about that. And a smiley face. And thank you so much, Bob. And JB says, cannot find a centre or reference point where a separate me exists, no matter how much investigation.

Isn't that amazing? The investigation is only to find out and assure and assert on yourself that there isn't any imagined self there. That's why we investigate. It's not to find the answer to the question, who am I? But to find out that the question, who am I, is totally irrelevant. There's no one who asks the question. There's no one to be found. What I am, who I am, it cannot be described and made to an object in awareness. Because if that was an object, where would you be looking from? And you obviously would be behind that object to see it. So that who am I wouldn't be you.

It would be something else. It is unknowable what you are. And equally, it is undeniable that you are. You are. You can't say you're not. And that's the quintessence of it. Instead of worrying what I am, how do I define myself? How do I describe myself? How do I find myself? Stay with the truth. You are. And that is not a small thing. That is actually the heart of the teachings. You are. But then the conceptual mind will tell you, yes, so what? This is boring. Give me something to chew on. I want to be grown. I want to be greater or bigger. I want to become enlightened.

Or I want to find something. But that's all just blah, blah. That's just imagination. The fact of existence is a miracle. And it's love. There is love for being. And it's a juiciness of witnessing the miracle of a reflection of that being in the 10,000 things in the forms. And we completely miss out on that fact. Because we're so busy with thoughts and images in the head. While here in the heart, in the essence, that miracle goes on. And we can't deny it. It's already there. It's fully present. It's here. And just coming back from the imagination, thinking, elaborating, naming, claiming, imagining, back to that essence of existence and delighting in it, falling in love in it, finding that you don't even have to fall in love with it.

But the love is already present. And just recognizing it. Like JB was saying, there is no separate me. Keep looking if you think there is one and you find one. Until the time comes that you realize that it's pointless. It hasn't been there yesterday. It hasn't been there 10 years ago. You can never find it. It's not there. And look who is looking. Do you see who is looking, trying to find it? You'll see there is no one there either. It's just a thought floating through the open field of presence, of awareness. Thought, who am I? The question, who am I? There is no one who asks that.

And there is nothing to find on the other end. The thinking goes on. And the thinker and the thought are just a conceptual representation of symbols. It's one singular leaving, one singular seeing. Breathing, thinking. Dividing it into seeing, seeing, thinker, thought, questioner, question, is just the faculty of the language, of the dualistic mind. That's its job. But what's happening presently, even imagining is happening presently. And the content and the one that is imagined to be an author of the content, they're just thoughts. And Bob has this magnificent illustration which kind of collapses that trinity or duality when you see the seeing happening. You see that whole open field of gaze.

And now you say, no, this is I seeing the world outside. Now try and really divide it. Try and really take away the seeing and see where is the world. It's gone. Try away. Take away the seer. The world and the seeing and everything is gone. Try to wipe off that slate so there's nothing to be seen on the switch of the light. And now again the seeing is gone. They're inseparable. They're one thing that we conceptually divide into the seer and seeing. But they can't exist separately. If there's no seeing, there's no seer. If there's nothing to see, there's no seeing and seer. They're not three things.

They're not two things. They're one. And that's what the mind does by labeling objects in the world and creating the 10,000 things by separating them conceptually. While there is just experiencing going on. And seeing that doesn't mean we should stop using the language and stop taking advantage of that incredible bio-computer that's fantastic, device projecting and memories. They're all precious. They're all beautiful. It's just that they don't have to hurt. They don't have to cause the suffering. And Melinda. Oh, she's got no questions. Of course Melinda has no questions. Hi. She says hi from Bali and sending love. Hi, Melinda. And a lot of people here who are with us have no questions.

So now we invite you because the questioner has gone and you have a beautiful clear understanding. We invite you to share it because as Bob keeps hammering, sometimes hearing the same things with slightly different energy that comes from a different vehicle may ring the bell harder. We have the tendency to worship the messenger and love him because of course he's so lovable. But the message is the same. You're biased. Yeah, of course. I'm biased, aren't you? Yes. Yes. And I'm talking about people like you, Rob. You want to say something? Yeah. You've got no questions for many, many years. Tell us about it. Well, thanks for putting me on the spot.

Good to see you. It's not every day we see you. It's lovely. It's lovely to be back. Oh, thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Oh, okay. Thank you. Really the main thing that happened with me is I used to worry about things a lot. And I saw, initially, once I saw there was sort of nobody doing the worrying, there was just thoughts, it took me about 12 months coming back and arguing with a friend about Bob about well you know how can there possibly be nobody doing the thinking he finally convinced me somehow um yeah and it absolutely changed my life in the sense that it felt like a weight had lifted off my shoulders years of worrying about stuff pointlessly and of course worry still it rides of course they do it's you know it's part of life but it's not nothing is hung on to in that sense anymore um you can see that it's there and you can worry about it if you want to or you let it go it doesn't matter in the sense it doesn't have the same power that it used to have that we that i used to give it in a sense from that misunderstanding um but ultimately um um um sort of practice we're not even practicing it just seeing this thing again and again over the years i've come to sort of a funny position where it doesn't even matter if this if these ideas are true in one sense in the sense that if we if we it's like a way of being as a way of being in the world are you better off treating everyone as one as a part of everything as as sort of everything that you do affects everybody else and everybody else affects you or is it better to be like an individual that only is interested in my own self-interest you know it's sort of it's it's it's a subtle change of view and and and again it's the messages have been there from you know religious figures and other philosophers for thousands of years um but it's not until it's not until you see that it's sort of it's the message not the messenger yeah that's what that's what's important and taking that on board seems to it just keeps reminding me that we're here for like 50, 60, 70, 80 years if you're lucky, and it's like it's a holiday.

Let's just get on with it and enjoy it, you know. Long weekend. Sometimes it seems like a really long weekend, but, you know, it's like... But again, it comes down to attitude, doesn't it? How you approach it. And approaching it from this point of view has to be so much better for ourselves personally and for everybody else that we come in contact with. Yeah, just on what you were saying, like this morning, because I was running late, you know, I rang and I was in the car and the brain, the mind's going, but I should have known and I should have... And then the thought came in, there's no me, I didn't do this, I'm innocent.

Divine. That brought me peace instead of that beating myself up. And another thing, I want to share, I had an amazing experience the other day. I went to the theatre here in Borwyn. I popped in. I had to use the bathroom, I think, or something. And I was looking at all the different movies and in my life, and Kat and Bob know about it, I had a drama with a woman called Madeline. My husband's called Collins. And my name, my real name's Judith. And the movie was Madeline Collins and her acting name, or who she was playing, her name was Judith. And I just stood there and said, I don't want to see that movie.

But I just loved that, you know, because of all of this, you know, that I've come to understand a little bit of non-duality. You know, when I looked at that, I loved the way the universe works. You know, the synchronicity, that I always wanted that to all come together. You know, that drama. You know, it was a drama, it's no longer a drama. But, you know, it's just beautiful. And I just, yeah, thank you. It's so sweet. Thank you. Sorry, Peter? Yep, sorry. I think it's your destiny to see the movie. Yeah, probably, Jane, yes. Probably. All the confusion is in the mind. The mind is dedicated to confusion.

And for its job, it's to, no matter how certain and comfortable you may relax into, condition you relax into, the mind is always going to crop up and say, no, this can't be right, there's something wrong with that. And, you know, I think that the simple recognition of that is sufficient. You know, that just to wait on the edge of, you know, not knowing anything, and everything turns into this miracle of perfection. Because everything is this miracle of perfection seen through the eyes of, not the mind, but the thing that is containing the mind. The essential nature of who we are is just entirely, just exalting in the perfection of everything as it appears.

That is beautiful. That is beautifully said. Yeah, mind is a confusion. That's its job. We have a comment here from, oh, Catherine says, you know, you're a great writer. You're a great writer. You're a great writer. Catherine says, you are so lovable too, Kat. Is there any difference in our essence? Totally right. Yeah, we are one in essence. Different or seemingly different in a way the essence manifests or appear. You seem different to the chair you sit on, but one in essence. And here is British Julia. Can you speak about how to deal with people who are suffering? Deep in the story. I received news few days ago that the mind perceives as bad, sad, that's seen through, although sadness still arises.

It can seem almost cold not to join them in their suffering, but I know it is actually more loving. There does seem to be an expectation from others for you to be sad, depressed with them. You want to comment on that, darling? The obvious answer is see what comes up. And yes, your compassionate heart, feeling for other people, that may be what comes up. But again, I don't think deep down in the heart they expect you to be in pain when they are in pain or they expect you to be sad when they are sad. But it is actually wonderful to be unconditionally loving, accepting space for their feeling to be there.

Because what often happens when people are sad, people are like, don't be sad, stop being sad, don't be sad. Why not? This is what life is bringing up in this moment. Feel it fully. Don't label it as something ugly that should be brushed over or got rid of. If you hear your sadness or anybody else's sadness, in that unconditionally accepting loving space, that sadness will be heard and it will no longer be required and it will change. Or like Bob beautifully says it, leave it as it is. Unaltered, unmodified, uncorrected. And it will change because everything does. Everything always does change. But having that attitude of resistance towards someone else's suffering or your suffering or feelings that come up, that is like what you do, like a negative attention when you bring up a child or a dog.

And you give them a negative attention means you kick them. So they will be noticed, they will be somehow sponsored, they will work, they will live, but they will be naughty. But if you love them and you reward them and you support them, they will blossom. Yeah, you want to comment on that one? Yeah. No? Anyone else would like to add? Like how do you deal with other people suffering when they expect you to be sad when they're sad? So get over yourself. No, I'm not serious. It may be necessary to say that at some point. Well, necessary by using the word necessary, I mean it may just simply arise.

So yeah. I think the main thing is simply to absolutely trust your true nature. We all know what that is essentially. You know that there is no time. You know that if you really investigate, that you are just simply this incredible expanse of awareness. So there is this trust that develops. And you can walk anywhere. You can go anywhere and say anything because in that trust, we are free, absolutely free and unconstrained. So this is the joy of it. Just as we step into this. And how that happens, I don't know because it's got nothing to do with me and any volition on my part.

As a separate self-constructed identity, I am this thing that's always off the mark, you know, thinking about it. But yeah, somehow this miracle of realization that I'm just really just seated in the heart. And that is my reality, you know, as I embrace this world that swirls up in awareness. And I think that, you know, I find that this is an expression of love. Life, life, the life in you is an expression of love. Is it not? The awareness is an expression of love. Isn't it, Bob? Absolutely. Yeah, it's just like everything that is appearing is this exquisite part of you. And, you know, trust implicitly in the fact that the infinite sea of compassion that we are in truth is going to manifest here in its most appropriate way.

Yeah, thank you. Yeah, Julia says thank you. And she says, I knew the answer, but thought it was a good topic for discussion. Yes, you're totally right, Julia. Yes, and that's right. Yes, she's doing it for a living. She's helping people and she knows the answer. And it is a beautiful topic. Amarnath says, there is no I for sad or glad. Yeah, that's a good point. And the sadness arises, and this is the God's will, so to speak. This is the perfect manifestation of the absolute sadness. If this is what thy will wants at this moment, who are you to object to it? And Amarnath also says, thank you, Peter.

There are no others. You may be sorry for sadness, but that's not me. Yeah, the sadness for sadness is just another pattern, too. And that is also already unconditionally welcomed by you, the space, because space never minds. It doesn't mind what appears, and that's who you are. You think you may be something else, something that resists the space, but that's just a thought. Ultimately, you are that life, that space-like open field of consciousness in which everything that appears is already allowed there and accepted there and appreciated there. And love. The love, what Peter was saying, loving to be. Life loving itself so badly that it grasps the reflections of itself in every form, in every shape, in every pattern.

Or Bob is pointing at Sat Chit Ananda. Being, knowing, and loving to be. That's the human aspect of life. Loving to be. That's the true nature. That's the natural state. That's where the noisy mind, or the untrained mind, or the quiet mind, or any mind is transcended. And you land in the heart of the essence, in your true self. Tanya says, thank you. Tanya says, just leaving it as it is, what may arise is seeing that the answer is not in the mind. Absolutely. Absolutely. Still a good topic for discussion, but that's the point. Whatever arises, you don't know. Whatever arises, you don't have, you can't have the prescription.

Oh, if you see someone sad, you do this. If you see someone mad, do this. No. Life is spontaneous. It is alive. You want a sip of... Yes. Thank you, Tanya. And thank you, everyone. Anyone would have an experience maybe to share how you deal with your own emotion. Like Rob was saying, everything comes up. Still, it does come up. Thoughts, feelings, worries, they come up. But they don't hang on because there is no holding onto it. They're not personal. Oh, please. You know I'm trying to be Buddha. Yes, you are. Thank you. I'll take whatever I can get. But it doesn't work. I got up this morning.

It's not fair. I got up this morning, and my husband had put some meat on something, and it all dripped with blood. And I don't eat meat, so it's sort of a struggle. And I looked at it, and I thought, okay, that's what happens. Let it go. And then I walk into the lounge room, and I look at him, and out of my mouth comes, don't you know you've got to put in a plastic dish? I didn't need to say that. And I didn't want to say that. You know? You talk about it's just being. And just let it. But I didn't. What do you do with that?

When you don't, you know. I saw what had happened. It was nothing. It was nothing. But it's habit. Or it's the persona. It's the personality. It's the habits. Of doing things. But you haven't got the power to change it. Or have you got the power to change it? You are the all-power, but not the power of the imagined self. Thank you. Everything changes all the time. Anyway, it's all moving, isn't it? Well, it does. It does. It does. There are times when I recognise, and it all goes quiet. Sorry. Sorry, Dean. It's okay. Yeah. It's beautiful when I have the moments of quietness. You know, a thought will come up, and it will just, and it will arise, and I can, I walk away.

It feels amazing. But then when the habit just comes out of the mouth, or whatever, or whatever I might do, an action, a thought, a word, I'm learning just to watch it. Just have the awareness. Just be aware of it. But then the habit comes back to judge it. You know, then the voice comes, you know, it's busy. Very busy here. But it's a habit. It's a habit. It's a habit. It's a habit. It's a habit. It's a habit. It's a habit. It's a habit. It's a habit. It's a habit. It's a habit. It's a habit. It's a habit. It's using the inner oneness. And that, in the end.

In the head. Yes, go ahead. Yeah. I just wanted to say something just about what the Buddha said before. The Buddha actually means the enlightened one. So again, it's exactly what we're talking about. It's one, expression, one-expressing through, you know, apparently, everybody. But also something Peter said about standing at the edge of not knowing was really striking to me. I'm sort of a self-proclaimed scholar and I like to study this stuff. And just recently I've been looking at my own notes on Dzogchen, Great Perfection. and I look at it and I read it and I think, I have absolutely no idea what this means. Great.

That's a Dzogchen moment. Yeah, it sucks. That's wonderful. Thank you so much. You are the Buddha. Stop pretending. Everything else is just ideas coming up. You know that already, don't you? That's well articulated. You're right. Yes, it is. It's true. Wow, there's so much. Look at that, everybody. Fantastic. Amarnath says, There is neither personal or impersonal just fan of words. No need to touch me or others or words or thoughts. Just spontaneous action without actor from unborn mind, non-conceptual intelligence. Nothing is happening. Everything is drama. And you may actually want to look at, you know, when the habitual commentary comes or habitual moment of controlling someone or giving the unsolicited advices because you're totally right.

This is just a habit. This is totally mechanical, just like a Pavlov dog salivating when they hear the bell. This is the conditioning. Can you see how you're not doing it, how it is happening by itself? Because you have no control over it. Sometimes it's just you can hear it pops out of your mouth. And then remember who you are. You are the presence. You are the witnessing consciousness that hears that pattern of body-mind popping out the advice. You see how you're not doing the seeing. You're not saying, now I'm going to start seeing and then the seeing crops in. It happens. Seeing is happening.

Speaking is also happening. Giving advice. Advices or micromanaging or, you know, forgetting or remembering. All that is happening the same way that heart beating is happening. Seeing is happening. You are not the doer of any of it. You're not guilty of any of it. You are totally innocent, open field of consciousness in which that field of consciousness dreams itself the body. The body may have habits. The body may be drinking or biting the nails or swearing. Or eating or not eating meat. But you are not this body with its sets of habits exclusively. Because ultimately as the essence, you also the way the essence appear.

So you are also the words, the sounds, the feelings, the body, the everybody and every sound. But not what we were conditioned to think. That I'm exclusively this body and nothing else. No, I am the space. In the unmanifested body. In the unmanifested body. I am the unmanifested. I am the omnipresence, omnipotence, omniscience. As the manifested, I am the form and shape and every form and shape and pattern. I am the totality. Emptiness and form. Both. Because they are one. They are not two. So you are the power. You are not the, like Bob has this great example about the computer. Or the internet you could say.

You know, you have the computer and there is thousand windows there popping up and saying, oh this, look at me, look at that. The computer doesn't do it. The computer has already been programmed. And the power that feeds the computer, that is the one behind whatever has been programmed. If the computer was programmed differently, that power would exhibit different things. So the programming of the body is what that life essence enables out of the body. The body is programmed to be a performer, singer or the actor or the poet or the, you know, the singer or the, or the tree or the stone. That power will enable that expression.

So this body of yours may have certain habits. It may bite the nails or eat, not eat the meat or, but what does it have to do with the essence that you are? If you remember and come back to the heart and you remember you're not the one who speaks that voice. You're not the one who talks. You're the space that receives it. The hears it. Ultimately you all of it, but more you are the essence than you are the form. Because being a form you are if you include every single form. But one form is very, very limiting. If you want to be a form, okay you are, but all of them, all of them.

That's beautiful. Yeah. So you are Buddha. You are the one. The one. That's beautiful. Well, like that was, yeah, very good. The first hour here, like sitting here, like knowing that really, really clearly. Everything that you guys were saying, it was, it wasn't you guys saying. It was me, me and me. Everything was me. Everything. The space, the feeling, the people, the profound pointers and words and everything. So there was no. But jeez Bob, you're, you're, that's really great pointing. Because it's, it's just, it's still, I mean it's still magnificent. Yet it's, that's the show. Yeah. And it's quite wonderful. Arises within you, within the field of consciousness that you are.

Yeah. I think in the individualization merges into sort of some sort of a universality. And, and everything is, is included. Nothing can be not included. And like even sadness. Like. There's nothing for sadness to stick on. Actually there's nothing, there's no such thing as sadness really. Yeah. Like, like it's just a word description on, on a, on a energetic movement that an attention has gone to. Like it's actually, if you don't, if you drop the word, there's actually just a feeling. Same with anxiety and all these psychological things are purely. Energy. Yeah. And it's actually, the description of them is total make believe. It's just, it's part, it is part of the whole patterns playing.

Yeah. Patterning, shaping, forming. Right? Yeah. It's a great form. Thanks. Brilliant. That's all. Yeah. Who's going to be next? Would you like to say? Yeah. Here we go. Please. Well, where do I start? Something that's come up for me is the way the mind works and how limited, limited it is. Yeah. And I guess what helps me sort of understand that limitedness. Yeah. Is I have an analogy, as Bob has said, of the mind being like a computer. Mm-hmm. And the computer operates, it, it, they have bits and it's a zero or it's a one. So, and the code is all built up from a, a, a, a zero or a one.

So it's a, it's an on or an off switch. Mm-hmm. So it's very binary. Mm-hmm. There's no analog, there's no room for interpretation. Mm-hmm. Or, or humanity or any of those esoteric qualities. Mm-hmm. It's purely a digital. Mm-hmm. Snapshot. Mm-hmm. So, if our minds operate like that, then they're looking for yes, no answers. Yeah. They're looking for black and white. Mm-hmm. You know, they're looking for am I happy or sad? Mm-hmm. Is this a good experience or a bad experience? Mm-hmm. They're, they're, they're taking the richness of the continuum of the waves of, and the patterns of living. Mm-hmm. And they're trying to break it down and, and, and, and they're trying to break it down.

Mm-hmm. They're, they're, they're trying to, they're trying to break it down and try to break it down. Mm-hmm. Mm-hmm. the patterns of living and they're trying to break it into a series of yes-no concepts. Now, when I look at it from that perspective, I can understand that the mind's got absolutely no idea what's going on in this whole, you know, wholeness of living. And at its best, it's trying to approximate. But it does it in such a coarse, vulgar way that it destroys the very essence of who we are. And the fact that we align ourselves so strongly with it and follow it blindly, unquestioningly, is really doing us a massive disservice to who we really are.

So when I can bring that into my assessment, it makes a lot of sense. It makes a lot of sense to me that you've got to really question everything that comes out of it. That is brilliant. Yeah, well said, Peter. That's really wonderful. I think the best that the mind can do is terminate itself, really. Or come to realise its infinite capacity for obscuration. Yeah, that's brilliant. There's something else in there, but it's... Did I say something? Well, it can even obscure in the most beautiful, and present itself in this gorgeous sort of array where it's not actually... But it actually seems poetic or artistic or magnificent, but it's not.

It's still an obscuration presenting in thought form, in the best thoughts that you could ever imagine. But all the worse, it's all obscuration. It's complete. Any movement, any believed in thought really is like just an obscuration itself. It's just veiling the vastness. It's sort of... Yeah, when you look at the brain, it's divided into two hemispheres, and apparently... One of the hemispheres is simply... They say it gathers the data, the raw data, like you're talking about. The other hemisphere is dedicated to finding a... Or building, actually, a set of circumstances in which that data set can be intelligible. In other words, the side of the brain that's interpreting the data is constantly looking for a frame of reference.

And they've done plenty of experiments, and we can all attest to the fact that the mind will grab... It's not going to grab any set of circumstances and run with it as being true. And that's what that side of the hemisphere... That hemisphere is dedicated to, is simply finding a... You know, a... Context in which life can be understandable. It's all relative. Yeah, but it's... And, you know, people will make up all kinds of crap. As we do. We all know that, don't we? And... Yeah, yeah. We somehow believe this. It's unbelievable. It's the most impossible thing in the universe, actually. Who had a question?

No, no, no. Something else. Oh, okay. Yes, I have a comment. I just wanted to say that, oh my gosh, Peter, you took it to the next level, the duality, you know, the analogy of the computer to yet another dimension showing the binary sort of nature of the computer versus dualistic. The dualistic nature of the mind dividing. That was just magnificent, amazing. And we have the comment from Zanganos. Today I was sitting quiet, just seeing trees and field, and suddenly in my mind appears the movement of going inside the house and to do something. And I saw it popping up and said, what's going on there?

So I took my attention inside and I found only space. It was beautiful. And Amanath says, non-doership also a concept. There is no one. Yeah, there is no one is also a concept. And I have actually, I just had a thought to maybe invite Sandy. She wrote a book and look at this magnificent title. Head to Heart. And it is a beautiful, colorful, presented book. Would you read us a passage, Sandy? Just open anywhere because it is all brilliant. Thanks, Kat. That's exactly what the book is about. It's just a dip in book. And to see what messages it brings you on any day and to contemplate the truth of the messages.

Yeah. So my message today, the picture is showing a road with a little person down the bottom. And it says, the journey to happiness is as simple as resting in stillness right now. How gorgeous. And actually, previously when you were talking about the mind and it coming back over and over, yesterday I was here and asking Bob and Kat about the stickiness of certain beliefs. And there was the resistance to them and the wanting to get rid of them. And I can't say I remember everything Bob said, but there was one thing, a word that came out and it was relaxed. And as I was sitting here and words were floating through, and I was just abstracting what was being said, I just went to that stillness and the body relaxed and the mind relaxed.

And then there was just the pure stillness right now. And in that pure stillness, there's just the immediate hearing, the immediate seeing, the immediate experiencing, the immediate sensing of everything. That is beautiful. Thank you. I hope you've got some copies here. You better have some when you come. Next time. Oh, there's some websites, isn't there? Do you have a website? No. I do have a website, but it's not working at the moment, so we'll have to swap. We'll sort it out. I'll get Kat to... Thank you. Thank you. It's a beautiful book. Yes. Yes. Stunning. Do you want to read us another passage? Come on.

Come on. Read us one more. Peter's a good reader. She's written... She's got a good voice. Just one more passage. Okay. You might have to show the picture too. Oh, yes. Show the picture. It's a stop sign. See that? Yes. It says, stop, listen, look, peace is right here. It's a stop sign. It's a stop sign. It's a stop sign. It's a stop sign. It's a stop sign. It's a stop sign. It's a stop sign. It's a stop sign. It's a stop sign. It's a stop sign. It's a stop sign. Teacher, I need to write you a picture right now. Where is Libby? How wonderful.

That's beautiful. Yes. I'll read one more. Yes, yes. These are lovely. They're so beautifully centred. I love them. Mm, I want them. This book's good. Leap into the abyss, let go of certainty and surrender to the moment. Yes. That's the picture. Wonderful. Yes, yes. Yes. Beautiful. There's a picture. There's a picture. This is Libby now. Yes. Yes. That's a picture. Yes. Yes. Yes. Staying on that edge of not knowing Jupiter, you were saying. Past memories and future imaginings. I can't read it, my vision is... Past memories and future imaginings cloud the beauty of the present moment. How true is that and how simple? I love the way that you're guiding me, Rita, to the absolute beautiful, heartfelt enjoyment.

More than just enjoyment, that's a terribly limiting word. As we drop down into the heart of this thing, it's an exquisite gift. Absolutely exquisite. It's not just a dry thing in the mind. It all fills me up. It all fills out, doesn't it? And then that simplicity. Oh God, I love you. We got a question here from Tanya. Where do you buy the book from? And she also says, so beautiful, Sandy. Thank you for sharing your book today. Here, I don't know where you actually... Can you Google the name and just find it? No, it's word of mouth at the moment. Ah, you gotta change it because the word of mouth, now you have a couple of people who wanna have it.

So, yeah, just make it available. I'll have universe as somebody to help me. Do you that? Yes. I'll help you. I just, yeah. I'll help you get that to you. There you go. Thank you. There it is, there. And maybe, I can suggest you can bring some to Katz here. Bring a few copies. I'd love to. Yeah, I'll send some down. Yeah, maybe I'm sure they wouldn't mind. Oh, of course. Yeah, yeah. Okay. I wish they would live next door, but they have to fly here. Oh. Yeah, we're from Queensland. Once in 20 years. Oh, okay. Yeah. Well, I'm gonna be up there in a week or two.

Oh. I'll pick some up. Okay. I'll bring them back down. Perfect. Great. Thank you so much. You see, all sorted. Universe just works it all out, doesn't it? A question, just with that, you can hear me from there? No, I'm sorry. No, I'm sorry. I'm sorry. Go on. Yeah, so you just, you know, on the subject of how did the book come about, and I'm talking in the sense of what I'm learning is, do you have all these ideas and plans? They don't work. You know what I mean? I know I've got ideas and plans at the moment of things, and I am sort of sitting there going, what's the universe got in plan because it's not gonna be mine.

I've got ideas, so that, I'm assuming, maybe with the book, something like that happened. You were probably going down one street, and then you ended up at another. Does that make sense? It does, because I've never had any intention to write a book. Because from the perspective of the character, there was no sense of anything I expressed being okay, be it the artwork or anything that I wrote. But I do have an art mentor and she saw some sketches that I was playing with and she asked me to do more of them. And then it was the art mentor that said, what about some quotes to go with those pictures?

And I started to put together other people's quotes and she said, no, put it in your words, what it means. And sometimes the pictures would arrive first and then a quote. And sometimes a quote would arrive and then I'd have to wait for a picture to form. So the whole process took about four years. Wow. So you did the illustrations yourself? Yeah. I just love the way things happen. Is the word osmosis? Sorry, yeah, I just love the way things just... It's not a plan, it's not somebody sitting back ten years ago going, I've got to write a book, I've got to write a book.

It just... It's organic. Organic's a good word too. Organic. The season had to be right. Yeah, okay. There's a gestation, there's a not knowing and then all of a sudden something germinates. Oh, sorry. That's God in that book. Yeah, absolutely. And God everywhere else too. Beautiful. Can we miss it? We'll talk to you later about trying to get that and bring them down or whatever. I've got some comments here. Did you want to say something? Yeah. Yeah, going from the heart to the head, then out the mouth. That's, yes. There is... Zanganos says, So continuing with what I said, it seems there is a natural movement from the mind to say, here I am.

But this is not the real one. There is still one seeing this ghost. And the one trying to understand is the same I am mind. So in fact, we cannot say what we are, isn't it? Exactly. Could say space, but it is not. Could say silence, but is it not? And so, as Bob say, said they are just words. Brilliant. Absolutely. You cannot say what you are, who you are, but you cannot deny that you are. You are. You know you are and you know it. Amarnath says, Thank you all for this book. There are no ideas or plans of anyone. And let's acknowledge that life has absolutely unlimited ways of expressing.

And some body-mind computers are conditioned to make plans and follow them. And it doesn't, expression may happen this way too. It is just infinite ways in which the expression happens. Nothing is excluded. And Tanya says, Lovely to see so many beautiful expressions at the meeting today. No need for questions as the answer was already known. Somehow, without thought-mind. So much love to all lovely expressions of the one essence. And detailed, Tanya. And Amarnath says, Just everything happens by itself now. Wonderful is this isness. Nothing is experiencing as everything. Beautiful movie inside movie. Dreamer also part of dream. And a lot of hearts. Yes. Would anyone like to add something or share something?

Please. So, for instance, the investigation I get, they strike off the knowledge, the hands, this is the knowledge. And then comes the sensation. Then you strike off that sensation is the word. What is there? Is there something or a thing? That's my direct experience. And there is no either. It's just an experience of whatever. Beautiful. Beautiful. Beautiful. Beautiful. Beautiful. Beautiful. Beautiful. Beautiful. Beautiful. Beautiful. Everything is being forward that experience of your experience of your word. So, that's very clear, to me no doubt about that, but at the same time, not at as time, but, then I feel, that who is talking and. Say for instance, So how do you make decisions and I choose either laminaad or water.

So how does that happen? Is it just the thoughts doing everything or is it something else which… That's a bit better. My good computer. Yeah. I think I just, I think this word oh this is familiar to me. 스트 the nature of thinking, how it works, to obscure the simple, very absolute simplicity, which is in Container's wonderful book, from all that complication that came in. It's simply mind stuff. That's all. And that's what the mind does. It seeks to lock the universe dead into a concept which is impossible and intangible. Have you ever succeeded in doing that? No. Never. So what does the mind do?

It seeks to obscure the truth. It seeks to keep us running towards a solution of some kind. That's its job. So we get used to the way the mind works in its particular occupation, and we see through it. That's all. You just simply bring yourself... There's no answers in the mind. No answers at all. The mind... The mind knows only what I'm not. The mind knows only what I'm not. Keep in mind that. Give it to Rob. Very quickly. Remember the situation, that I think you find yourself in, because, like, the more you investigate, the more that you start to remember that the feelings that arise, like I, like you're saying, okay, I've investigated, I know there's nothing there, but I know that there is.

And you start but I still have this feeling occasionally. But what happens is that feeling is a thought, really. Yeah. It's expressing itself in your mind. What you're just not doing is you're not remembering. It's me. It's not you doing the thinking. But it's happening, and it's just a matter of investigation, a bit more remembering, I think. I had this total empathy with what you were saying about an experience I had where it was sort of worrying thoughts, and the day that I realized, oh, that's just a thought. I don't have to follow that thought. Absolutely stunning. Let that one go. There'll be another one along in a minute.

That's basically it. That's brilliant. That's it. So when you're thinking of the water and the lemonade, you suddenly don't get coffee. You don't drink it back. Yes. I just have a couple of comments from people who are with us online. And Jean Gannos says, Bob, Nisargadatta used to say that he was neither his body nor his mind, and used to share the example of the candlelight. He said he was the absolute, as you said. But the absolute has no experience, like us when we were born. So please say something about that. Perfectly said, Bob. That is perfectly said. Yes, and that's a good point. Yes, absolute cannot experience itself unless it dreams itself a form.

So it's dreaming itself to be a body. It's dreaming itself the eyes so it can see. It's dreaming itself a skin so it can touch something and smell. Well, it's all a dream. It's still the absolute. It still can't experience itself. So it only dreams it can. Welcome to the dream world. And then John says, the motivation to drink water is over a billion years old. We live in the endless stream of life. The self is awareness expanding into eternity, beginning with a single cup of water. Beautiful. And what Rob was saying, that yes, the thought arises, and that thought is taken to be reality, and that's when we get lost.

Oh yeah, but it feels like I'm taking the decision. Who's taking the decision? Whether I go for lemonade or water or coffee or something. Decisions. Decisions are being taken. Cats also choose one foot over the other, and they don't have illusion of self doing it. The body is conditioned certain way. Who choose to take deep breath or shallow breath? Nobody. Who choose to look at the tree or at the bush? Nobody. And the action are happening spontaneously. And Bob was just pointing two things to me. One that we're going over time, and another one you were talking about the hand touching. He wanted me to explain that little quote from Nisargadatta when he is showing two fingers touching each other, how the location, how this absolute assume a temporary location.

He says, now you have those two fingers. Imagine you are the thumb, and now you are the thumb being touched, and your index finger is touching the thumb. And now you reverse it. And now you are the index finger touching. You are the feeler, and this one is the felt. And opposite. You see that sort of a perspective can be very, very easily shifted. And he says you can experiment with that and assume different locations in the universe. You can actually wipe off your mind and look with the clear mind at the tree. And you experience yourself the tree. You won't see a separation because just like he was showing.

And this was the quote, which is just before he ended up saying, I mean, the whole discourse was ended. This course was ended. This was the quote. And it was ended by when I am nothing. This is wisdom. When I am everything. This is love, both fingers and everything else. And between those two, my life flows and expresses you everything. You nothing. You location, you the I, you the absolute. You left finger, your right hand. All of it is just the way that life dances. It's constantly vibrating. Because without the movement, there's no expression. That's why the movement, that's why the dream, because that's the only way to experience and express nothing wrong.

You are that. So thank you, everyone. You are the one. Thank you. Thank you, everyone. Lots of love to everyone.