This transcript was made by speech-recognition software, so names and some words may be misheard. The recording is the original: watch on YouTube.
Tell your names, everyone knows each other. I'm Riley. Marsha. Ken. June. Ron. Bill. Luke. Tony. Kat. Jaylee. Rachel. Sydney. Yuri. Tess. You don't know who I am. As long as I know who I am. Do you? I don't know. Sorry, Ron. A lot of the traditions, I'll tell you, are going to look for the silence, and they still stay in the silence. Did you notice, just a couple of minutes ago, when talking stopped, the silence was there. And when the word started again, what did it appear on? The silence. So the silence doesn't have to be looked for. Recognise it's the background, it's always there, the same as the stillness.
So it's just a matter of recognising that that background is always there. It's the same when we use the term awareness. And I ask, is anyone in this room unaware right now? And say, no, I am aware. But then we hear about this awareness and we think we've got to go look and find something that we call awareness. Not realising, just recognising that if you're not unaware, you must be aware. So that's the background, which seems appear to go around the discipline. Thank you. How are you? I know I came with Titus last time. What? I came with Titus. Yes. My name's Mina. That's right.
And I've brought my friend Chantal. Hello. How are they? Where's Titus gone back, has he? He's gone back, he went two days ago. Yeah. I'm sorry. I'm a winner. Where should I? Oh, thank you. There you go. Please get this. I'm waiting for you. Okay. Okay. Okay. Okay. Okay. There are those couple of statements you should recognise. that there is a background. As you like to call it a background. It is always the constant. Every other thing, thing appears, comes and goes, appears and disappears on that background. That's the definition of reality, isn't it? That which never changes. So, recognising those things, you get a taste of your natural state.
That natural state is what all this manifestation appears on. Anything you can postulate or think of that could be outside of space. What would it be? It would have to be in space. So, what do we, when we think we're on a search, what are we looking for? What are we trying to get? Where are we trying to go? What are we trying to get in the right work? You might realise why the answer's why. You are already that. That is all that is. Because that's the base of all the great traditions. Non-dualistic traditions. Non-dualist ones. One without a second is trying to translate it.
One without a second, because even the idea of one implies there could be other than one. So there is only, what we like to call it, oneness or non-duality. One essence that's vibrating, patterning, shaping and forming and expressing as everything. Do you think you're separate from that? Have a look and really see, can you be separate from that? Can any so-called thing in this manifestation be separate from that? The Ensign Ming, it says, The great way is not difficult for those who have no preferences. When love and hate are both absent, everything is clear and undisguised. Make the smallest distinction, however, and heaven and earth are set in for you.
Look at that. When they use love and hate. They're not talking those two particular things, but what he's referring to there is the pairs of opposites. And that's all, all this manifestation must vibrate in the pairs of opposites. There couldn't be day without night or silence without silence. There couldn't be one or the other. As we say, there's no one-ended stick. So when he says, when love and hate are both absent, he means when you're not conceptualising in those opposites, everything becomes clear and undisguised. But make the smallest distinction, and heaven and earth are set infinitely apart. When he's pointing to that, what is heaven?
Isn't sky or space, what we call, we look up to the heavens, we call it, that's another label, heaven. And what's the earth? It's the sky moving around. Can they ever be apart? You don't have to be a Rhodes Scholar to work that out. So when it says set infinitely apart, what's setting number apart? Concepts, words, ideas. And you get the taste of what's going on. Conceptualising, thinking is our only problem. And even Shakespeare told us that a couple hundred years ago, and he says, there's nothing either good or bad, but thinking makes you sad. He says, I'll get it to tell you, nothing can trouble you except in your own imagination.
We imagine. How do you imagine? You create mental images. That's all imagine is. Not the actual, just a mental image. Like those images on the wall, I think. They're only images, they're not real. Like the images in the mirror, the reflections. So, grasp a thought, if you can. Give some substance to a thought. And you realise, it's only a label. They put on that. You might have to get up and get another chair over there. You might have to get this one. Oh. Oh. Sorry, this is your first one. Oh, no. Oh, no. Oh, no. Oh, no. Oh, no. Oh, no. Jesus. Oh, no. Oh, no.
Hi. You've been here before? No. Oh, no. It's not going on? It's babe. Babe? Babe. Hi, babe. So, I might grasp what we're getting onto when we say, we can't teach you anything here. And we can't tell you anything. All we do is point toward and ask you to look to where we're pointing to, and ask you to see for yourself. To recognise your natural state. Recognise what you already are, always have been and always will be. And that's what we do. Point, just point to this and ask you to look along the direction we're pointing to. And the pointer is not the actuality either.
The pointer's like a signpost. You've got a sign up the road, White Ose Road down this way. But you know that sign is not White Ose Road. And you won't know where White Ose Road until you follow that pointer and come to White Ose Road. Then you'll know it'll be the actuality. That's the same as these things we point out. The last one of them, have a look at them. Investigate them. See for yourself. Because if, as we're pointing out, it's one without a second non-jewel. Who can teach you anything? Who can tell you anything? Who is there that would know any more than what you do?
We've taken on this idea we're separate entities, persons, individuals. And we've learned words and we've got to acquire all this better information. And I think that's going to get us to reality. It can be very useful in the functioning of nature and all the rest of it. But realise because, as we've pointed out, they've got a dualistic vibration. It's self-destructive. Because it's that same information that tells me I'm not good enough. Or I'm fearful or I'm unhappy. Or I'm depressed or I'm fearful or anxious, whatever. All these conceptual labels we've put upon different sensations and appearance we take to be real. And the word is not the real.
Take any word. Take the word water. Can you drink the word? Can you swim in it? Can you wash in it? Do you realise you can't do any of those things with the word? Does the word fire burn your mouth if you speak it? Can you cook with the word? Can you warm yourself in a cold night with the word? You can't. So all the words are labels we put on things. This word person. Are you the person? What is the person? Have a look. What's this person? I won't give myself you believe it in. Do you remember? It's a group of conceptual images you've formed about yourself.
You've learnt words, labels, and put on this pattern like it is you call you. And give it the idea of person. And the ancients told us that hundreds of years ago. Where did that word person come from? Didn't it come from persona? The mask? Pointing out we've got this mask of identification on ourselves. We've taken ourselves to be that mask. But what happens if you drop that word? Drop any word. Pause the thought for a moment. Ask yourself what is wrong with right now if I don't think about it? To do that, you've got to try and see what's there without a thought. So you pause the thought for a moment.
And you realise without the thought or the word you haven't fallen apart, you haven't disappeared. It's not the end of you. If you were this conceptual image, this person you believe yourself to be, if you drop that, it'll be the end of you. And you know it's not because you give up this idea of a separate entity and individual every night and you go to sleep quite effortlessly and naturally. You don't have to struggle. You don't have to struggle. It's no big deal. But throughout the day we've got to protect this idea of a separate entity and individual, a person. What do they think of me?
What are they going to say to me? What do they do? This, that, and other. All concepts we put up relating to this image. Instead of realising you haven't separated yourself from nature. Nature is one without a second, it's not separate. You haven't separated yourself. And it's that same nature and natural life essence that's breeding your heart. You're not thinking about that. It's breeding you. You're not thinking about it in your next breath. It's digesting your food. Growing your hair in your fingernails. Replacing cells in your body. When you look into a classroom with disbelief we've taken on that we're running the show. When you look into it, you realise, as the entity, you're not doing anything.
If you think it, you can think. What's your next thought going to be? Tell me that right now. Is your next breath going to be a deep one or a shallow one? Is your heart expanding and contracting? Is it going to be fast, slow or just naturally going along? This is the point we're trying to make. Question all these things and see how little this person has to do with life or living. As in nature. Nature's living quite... Going along quite... To our point of view it might seem very chaotic. But as Banky pointed out, he called it the unborn mind. The mind before any concept's global.
And he says everything is perfectly resolved in the unborn Buddha mind. And have a look at that. And we might think it's chaotic from our narrow point of view. Nature is always perfectly resolving itself. It's working itself out naturally and naturally. This isn't what is happening. It's a different language from our practically. We're going to think of the body or something else with the body? That's not what we're going to think about. It's ought to think about. And what that might not do is nothing. But that's always that it could be a strength to know. That's how it's been taken so far. And that's the right thing, you must be prior to the thought.
If all this livingness is going on, the activities that are going on without the thought, you must be prior to the thought. And isn't that pointed out in a lot of the ancient texts? You've got to go beyond the mind or prior to the mind. People think that's some effortful thing I've got to do. I've got to chop out everything and try and hold onto this position prior to the mind. But it's just naturally there, it's the natural background. Which everything is packed and is open and forming it. And you've had tastes of this, you've got true nature, all throughout your life. There have been times when everything's fallen into place.
And you say, jeez, how did that happen? That was right. And then it's ignored. The chatter comes up and we go back into the all-conceptual beliefs images because 99.9% of the world around you is coming from that point of view. The point of view of a separatenity. There's been some people, so-called people, down through the ages that have recognised this and pointed it out. That's where all these great texts and scriptures come from. But they've been corrupted and included by adding things on different versions. People think they know more. They've spoiled them and corrupt. And it's always been pointed out, there's always been some that's recognised when they're still.
And those are the ones, they listen to them, get some benefit of them, but then they're not satisfied with that. They set them up with saints, sages, saviours and seers. And we start to worship the nation. Of all. What are you doing? The nature of the nation, I'm thinking about it, You should enter. You should be alive. You completely miss out on the message. And the basic message is you are that. You have never been anything other or could ever be anything other than that. And we know that in our language because we say that's the chair, that's the carpet, that's Bill, that's so-and-so, that's just that now-that.
That is the base. And you can't tell me what that is. Look at that beside the word that. What is it? You can't tell it has any shape, any front, any back, any height, any depth, until we put a label on it. That's Bill, that's so-and-so. We put a label on the discriminators. It makes it seemly other than. The message is very simple. Single and simple. One of the Buddhist texts, they say, let it rest in its uncontrived singularity. It is a singularity. Look at all the contrivance goes on with the thoughts, concepts, ideas and everything. The problem comes about because of this belief that we've taken on about this separate entity, this individual.
That comes upon a little child at about the age of two when he starts to learn words. Learns words from his parents. And look at that and realise that every word you've ever spoken or ever likely to speak has been learnt. And realise and recognise you didn't come into this world with any words. No child won't. They've all been learnt. And the energy of belief goes into those images. It's going to be formed throughout the words. And the belief makes them seemly real. And we constantly reinforce them day in, day out. Not only ourselves, but parents, schools, society and everyone else around us is reinforced.
And we reinforce it ourselves. And it seems very solid and substantial. You don't have to go along with the herd. Stand on your own two feet, recognise your true nature. Start from the fact that you are already that. You don't have to search for it. Searching implies that something you haven't got, you'll get it at some third your time. And you're moved into the concept of time. Which when you look at it. You see, that's all it is as a concept. The mind's a very useful instrument. We don't have to make it the enemy. Recognise its usefulness, but recognise its self-destructiveness also. Because this room was an idea in somebody's mind once.
The bricks that built it. The art on the wall. The computer, the television. All these things were ideas in somebody's mind once. And people would say, I invented that, or I made that, or Joe Blow made it. He was a wonderful inventor and all the rest of it. But could those so-called people in the idea that invented it, could they have lifted a finger, turned a screw, or moulded, or made anything if that animating life essence, that intelligence energy wasn't functioning, patterning and expressing through that particular pattern. And each particular pattern, each pattern in this room is a unique expression of that. A unique expression of intelligence.
Do you think you could have formed that? With your mind? With your intelligence? Do you think you could have done it? Could you have formed a cell or anything on it? No. You know damn well you couldn't. And that life knows what to do. When it brought you into existence. A little sperm. Microscopic particle. A little ovum, another microscopic particle. Suffused with that intelligence. It knew where to swim to and penetrate the ovum and double that cell and breed on it. And form the little embryo, the little foetus, the joe, today. So where were you as a separate entity then? So I've got to think this will grow a hand or a finger when you did it, and they have a brain form.
Why don't we give credit the way credit is due? As one intelligent entity, I don't use the term God because you can get confused with that term. Look at all the stuff-ups that go on and believe in God. Because they've got a conceptual image of what they believe God. And they've got to protect that image. When you use the term intelligence energy, you've got to realise that's the label also. It's not the thing. It points to it. Talking about intelligence, I'm not talking about your intellects. Because a lot of smarter people in this room have better intellects than I've got here. Each expression is unique, it doesn't really matter.
And so look out there in nature. See what's going on in nature. There's galaxies forming, planets moving around the earth, seasons coming and going, tides coming in and out. Doesn't that imply that the whole of nature is suffused with that innate intelligence? And are you any different from nature? And you realise it's that same intelligence that's breathing in right now. It's beating your heart, it's growing your hair in your fingers, it's digesting your food. All these things are going on in that body right now. You're directing every one of them with your mind, with a concept, with a thought. You realise you don't have to direct any of them.
The innate intelligence knows. It's the knowingness of it. It's patterning, shaping, forming and expressing. It's just belief in a separate entity, an ego, a person, that is the problem. And that's the conceptual image we've taken on board, and the capacity of reasoning. Energy belief going into it every day, it made it seemingly solid. So we've got a solid image, me, Bob, the Australian, the good fellow. Not good enough for a fearful and anxious. Reinforced constantly, and there seems to be something substantial. But have a look. Can you find a static point there? Anywhere in that body we can say this is where it begins. And you realise you can't find a static point.
Has it got any substance or any independent nature? If you look into that and your inner thought hasn't got any substance or any independent nature. Just a vibration, a pattern of energy. It comes and goes, disappears, plays around. But we've formed this conceptual image. And that conceptual image is what we relate to. Relating relativity is dualism. And we're quite out of this data. There is absolutely no dualism in non-duality. None whatsoever. And yet, right before your eyes, you've got a dualistic manifestation. And the ancients told you that this manifestation is my, it's illusion. It only appears to be. It's a phenomenal manifestation. Definition of phenomena is that which appears to be.
The demon and its opposite. The unmanifest, the no thing, is what is. Because all the things appear on that seemingly no thing. So we've got this conceptual image. I think we've added to ourselves. Can't do much with IME. So when we learnt the language, we add it to it. I'm Bob. When our parents told us. They tell you, you're Bob, you're a good boy, you're not a good boy, you're a bad little boy. I'm Bob, I'm an Australian, I'm a good fella. I form a conceptual image of what I believe myself to be. An image made up of concepts. And the energy of belief going in makes it solid and substantial.
Now I've got this conceptual image that I relate to. Self-set at the reference point of the ego. And everything is relative to that image. I relate to that and I see the good from that point of view or bad from that point of view. Unhappy, sad, pleasant, painful. Now all our problems are problems of relationship. In the non-duality, there's no problem whatsoever. Everything is perfectly resolved, as it says. It resolves itself, it works itself out. Now there's this constant relationship going on. Liking, disliking, loving, hating, positing, limiting. All our problems are still there throughout the day. And that creates all the psychological problems that go on in our life.
The fear, anxiety, stress, guilt, shame, remorse, jealousy, envy. All these things come up because of that relationship. If something doesn't fit the image, they don't like it, they don't want to get rooted, they want to change it, they want to hold it, they want to fight a creature and do something with it. If something does fit the image, as the ancients told of its manifestation is dualism, but it's transient, there's nothing permanent in it, it's not time bound, it's constantly changing. We don't want to take it, we want to hang on to things, we want to keep them there. And it doesn't happen, so then again we get more fearful than anxious.
There's either constant resistance to what is and conflict that's going on all the time, we're constantly in resistance and conflict. And any resistance or conflict is disease, it's uneasiness, it's anxiousness, it's fearfulness, all these psychological problems. The fear, the anxiety, the stress, it only comes about because of that relating to a fictitious image. So you see, believed in me is the cause of fear, anxiety, stress, guilt, shame. They're the effects of the cause. Don't you hear a lot about so-called karma in the spiritual service? That's all the so-called karma is, is cause and effect. Christianity, they say, as you sow, so shall you reap, cause and effect.
But we say here, ask yourself this, what happens if there wasn't a cause to relate to? Where could the effect lodge if it's not related to a cause? Look again, get your care from nature. Nature is a dualistic manifestation, but nature hasn't formed an ego to relate to. So where's the cause and effect in nature? Day doesn't fight with night, silence doesn't fight with sound, winter doesn't fight with sound, winter doesn't fight with sound, winter doesn't fight with stillness. Each takes a turn, tsunami will come through, blow the place apart and go down. So you get the truth, the taste of the truth there. What happens if you're not related to this ego?
See for yourself. And to investigate this ego we ask to look along these lines to see for yourself. Everybody is seeing right now. Everybody is hearing right now. That's a natural function that's going on. When you opened your eyes this morning, did you say, now I'm going to start seeing? You didn't. The seeing was there immediately. The room was full of light and the things in it. The same when you opened your eyes, when you woke up this morning and the hearing was there, and you realised if somebody had called you loudly and didn't sleep to sleep, the hearing wouldn't have been there. So those two basic things are constantly like the knowing that you are.
Look at the seeing, and we think that seeing changes. But the seeing doesn't change. Look at it and see for yourself, realise the same seeing you had yesterday, last week, last year, as far back as you can remember that. The seeing is the same, but the content has changed. The content is different from where you woke up this morning in your bedroom or wherever it was, to what it is right now. But we think the seeing has changed, but realise it doesn't. The content has changed. The same with the hearing. The hearing is still the same, but the content changes. So the seeing is happening, and the hearing is happening.
But ask yourself this. Does my eye tell me I see? I don't know about you, but mine doesn't. My eye's not saying, look at this, Bob, look at that, or that's good, or that's... My eye can't say anything at all. But it is the instrument through which the seeing is happening. And that instrument would be of no value at all if it wasn't this animating life essence. It wasn't affecting you through this body. And enabling a thought to rise that translates it. The thought I see comes up. The seeing is happening, and the thought I see comes up. But remember what we've done to this thought.
It's no longer just a bare thought I see. That's what we've added onto its conception. It's me, Bob, the Australian, the good fellow, and all that goes along with it, now thinks it has the capacity of seeing. The same with the hearing. My ear's not saying, listen to this, or listen to that. There's yours. Have a look at these things and see for yourself. Because this is what we point to here. Nobody can do anything for you. No matter what events or things or this and that you go to. You've got to look into this and investigate it yourself. And see for yourself. So my ear's saying, not saying, listen to this, listen to that.
Seeing is happening. It's the instrument to which the hearing is happening. And it's translated by the thought I hear. And again, it's not just a bare thought I hear. We never know what we've done to this thought I hear. We've added onto it just the same as the thought I see. This conceptual image. It's me, Bob, the Australian, the good fellow, and all the conceptual images and thoughts, concepts and ideas that are fixated onto that idea of me. Now thinks it has the capacity of seeing and hearing. A conceptual image. Now thinks it has the capacity of seeing and hearing. Even to speak that or think that, you must realise that doesn't sound right.
A conceptual image can do these things. So have a look and see if it's sound. Ask yourself this, is that thought I see? Can the thought I see actually see? Touch your eyes, look around the room, investigate that and see for yourself. See what you're going to see with the thought. You realise you can't see anything at all with the thought. The same with the thought I hear. Can that conceptual image, me, Bob, the Australian, I'm hearing. Can the thought or the image hear? You realise that the image can't see, can't hear. Is the thought I am aware of? I think we are this awareness.
Well you are the awareness but not the thought I'm conceptual of awareness you've got. The thought I am aware, is that your awareness? No, you know, the thought's not aware. The thought I choose, that's another hard one. We think we choose our thoughts. Can a thought choose? Try and see. What's your next thought going to be? And if you can have a, choose your thoughts, why would you be unhappy or miserable? Why would you be resentful or distressed or anything like that? Now you realise this conceptual image we believe we are, hasn't got any power whatsoever. The thought cannot stand on its own. If it had some independent nature, the thought would stand on its own, but how many thoughts can you have if there's no life going through that body?
How many thoughts does a corpse have without the life essence? It's got the ears, got the eyes, got the nose, got the heart, the lungs, that voice box. All those organs are there. No animating life has it or intelligence is any patterning or expressing or vibrating through it. The corpse is not a bit of good. Just like your computer is not a bit of good if you haven't got the power turned on. You've got all that amazing information in it, but how good is it without any power? They wake up and realise it's a little bit more than they believe in it. So if you aren't involving the world and see the human, that you can see in it.
CHURCH, no. And if these things are happening, seeing, hearing, tasting, touchdown, 70-short, 70-short, 70-short, 70-short, 70-short. You must realise you're not separate or away from that one essence or natural power. It's there. But being diluted or restored or closed up or locked away with what are there obscurations of thoughts like a cloud seemingly obscures the sun? So that's about it, have a look along those lines and see for yourself if you'd like to get any arguments or tell us how it's going. People in this room have looked along these and they'll tell you similar things and the same things. Some of them are still not quite recognising it but there's been changes come about because of what they have resonated with.
So get on with it, it's nice. Bob? I used to be a smoker. Smoking is very addictive. And I can almost see a comparison between the mental thought process and smoking. People talk a lot about how powerful the thought system is and how it's impossible to get out of it. But the mental system, like you said, has no power outside of that awareness that illuminates it. And so it's the interest and attention into that thought system that creates the seeming power of that me. And it's like an addiction because it's like the awareness is kind of stuck on that. And it's only through the investigation of continually looking to find that me when it comes up.
But after all, as soon as the awareness recognises that it is false, that it's not there, it loses interest in it and gets interested in what is. So a lot of people talk about that it's so powerful, it's so real, you know, but it has no separate reality beyond the interest and attention that the awareness is illuminating it with. Through that constant investigation of looking for every time it gets carried away, looking, where am I, where is this me, who am I, that after a while it's seen through. And that interest and attention from awareness just refocuses onto what is and just loses interest in it.
And it's like with the smoking, it took me a long time to stop smoking because the smoke has convinced me that I need it to keep smoking. And the thoughts convince you that you need to keep focusing on me because I'm running this ship, you know. And it's sort of like an addiction that you've just got to keep looking at it. Every time it comes up, do that investigation and say, well, who is this, where is this me? Yeah, exactly. Can you find one? You can't. That's not there. Same with me, I was smoking and drinking and I was obsessed with it. Didn't think to such an extent that I thought I couldn't live without it.
I've lived over 55 years now without a drink. Mine was telling me bullshit. Other bullshit. Told me I needed to smoke. Again, it was telling me bullshit. Told me I was separate entity and never did it. Telling me bullshit. You just got to keep at it. You just got to keep at it. Yeah, that interest in those thoughts. Speak up. The interest in those thoughts sort of really helps to back you out of the mind. and we start to look and look at the thoughts rather than be identified with the thoughts. You are aware of thoughts. Is a thought aware of you? No, no. As you say, aware of thoughts, you can see and recognise them.
And you recognise that they have no power. Yeah, we take thought power. There's only one power, that's the omnipotence. Omnipresence, omnipotence, omniscience. Totality, absolutely. No other power. And then something comes up and I say, this one's a strong one. And just let yourself down. The belief it has some power. As long as it's strong. It's a matter of recognising and getting yourself out of the habits. Yeah, I'm noticing that there's some thoughts that I continue wanting to be identified with. And recognising that maybe those thoughts aren't helpful. But it's a lot of reconditioning that's having to happen in order to shift away and be more identified, unidentified with them.
But what conditioning is there if you don't think about it? Don't think about it? That's gone, doesn't it? And then it's like continuing to think, yeah. What game you said, you know, recognising it. Once you see something as false, anything at all, you can never truly believe it again if you see the falsehood of it. And so it loses its intensity. If you see something as false, you can't get the same intensity into it. So no matter how much more we've reinforced these habits in our history, you see it's false, it's gonna... And if it doesn't drop off immediately, if it's not being fed, it's going to drop off without the intensity going at it, less and less can of trouble you.
It won't bother coming up at all after a while. So yeah, sometimes those thoughts have an agenda. Yeah. All the time. And I think recognising that... Well, how can I have an agenda if the thought hasn't got any power to it? Mmm. But continuing to be identified with them gets me something. I feel like it gets me something out of... Yeah. So it's like recognising that my desire to keep identifying with those thoughts is attached to some agenda. Helps me to lessen the intensity of... Well, see, the thought is just a translator. The thought I see. You see. The thought's a translator, the thought I see.
But can the thought see? No. Yeah. It's just a way of describing what's going on. Yeah. So thoughts can be very useful. I've never told them. No. A thought of itself has got no power whatsoever. It never has. It never has. It's like the energy and attention we put into those thoughts gives it power. Yeah. Yeah. And you don't know what's the next thoughts going on. Thoughts come up spontane. Yeah. I have that question about thoughts. Like, where do thoughts come from? Where do they come from? Mm-hmm. The same vibrating patterns of energy that patterns all the rest of us manifestate. Oh. All there in the essence of energy.
Where do the waves come from on the water? Mm-hmm. Are they anything other than the water? No. An energy or something stirs and comes away? Yeah. So my thoughts are different to somebody else's thoughts because of the energy of this. Yeah, well, is the wave here any different from the wave over and out of the side of the ocean? Still out of the water. Start up, it's all part of the same. Okay. But it's expressing differently. Yes. That's the wonderment of it. It's expressing all this diversity here. Any appearance, any possibility whatsoever. I don't know. Things you haven't even thought of yet, can I think?
Why does one tree look different to another tree? Two trees, but they both look different, don't they? Yeah. Just expressing differently. Yeah. Creating different things. The only thing that gives you thoughts while you think your thoughts are different to others is because you're attaching the my to it. And that my or the I is the trap because if you shared your thoughts with enough people, you realise most of our thoughts are very similar. There's not that much unique about thoughts at all. They're very similar and they're just, they're just responses, they're spontaneous responses to whatever's going on. But you attach the my to that thought and all of a sudden it develops that power that it seems to have which it doesn't have.
So, it's the sense of uniqueness. Whereas, you know, share your thoughts with people and you realise they think, you know, people have spontaneous thoughts at the same time. It's like, oh, you read my mind. It's like, no, we're just thoughts, we're just thoughts, you know. You feel, you know, that happens all the time, don't you? When you think of something exactly the same time as somebody else, it's just spontaneous. It's like, I don't, I haven't smoked for 10 years now but I was heavily addicted to them. Now, when somebody pulls out and offers me a smoke, it's just automatic, I don't smoke. It's the same when, when that thought arises like that.
It's like, well, there is no me. So, it's like, I don't take this, I don't take the thought. You don't take delivery of it. It just moves on. And thoughts being just a movement of energy, just move on. Sometimes useful thoughts come along. It's like, oh, shit, I haven't paid my electricity bill. I better go and pay that. And that's it. You might take delivery of that and go and pay your electricity bill. But another thought might come, it's like, oh, you had a shit day at work today. It's like, just let it go. So, how do you, if you can, describe, distinguish between those two?
Of course, it's logical here, we all can see. But really, how do you know which one is really... If it's got a me attached to it, how do you know? Aren't you knowing right now? Yeah, yeah, you mean what we're saying? Yeah, okay. But as soon as you say, I know, you've formed a subject, a conceptual living. And I know this, or whatever you want, trying to know, you've formed an object. So, you've divided the knowing into subject-object, dualistically. But can there be a subject, a know of, without knowing? No. Can there be the knowing without knowing? No. So, as we just point out, the knowing is there first.
You don't have to say, how do I know? The knowing is there first. And don't you think that knowing is how to translate an expression for you? Yeah. Yeah. You get out of the way, or... Trust life. Trust life. You know, like... Trust life. Have faith that the intelligence knows what it's doing. And just... It's like... It's a... Well, there's no one to let go. But it's just a... I trust in life that whatever come along will serve me. And I don't feel like I need to interfere. The me needs to interfere to correct what is happening now. And there's a trust, there's a... And there's a spontaneous...
And life still goes on, but it just happens more spontaneously. It's happening... Things just come up spontaneously. An idea to go and do this, or whatever. You're not sitting there planning about the future and trying to work things out all the time. Yeah. You're just trusting that the intelligence is living life. Is that knowing... And don't take credit. Yeah. Is that knowing still there? Yeah. You don't have to look for it. Yeah. Oh. What if you're doing something, and you know, you feel it's spontaneous, and you go, yeah, this is knowing, or whatever. Even if you don't have any thought about it, right? You just...
Put the story on it. Put the story on it? Huh? Just let it happen. Just let it... Put a story on it, just let it know, and you're trying to work it out in the mind. You weren't working it. Yeah. The nature of the mind is to divide. You'll never find the answer in the mind. You'll never, ever get peace of mind. Mind. The nature of the mind will vibrate. It will always be vibrate. And the peace is when the mind is not. That's why they call it the peace that passes all understanding. It doesn't need to be understood across from the mind. It's natural peace.
Yeah. Well, let's say you've been doing something, because you felt inspired, and you know, you're like helping a particular person, and all of a sudden, I realize, it dawns on you that it's not to be done anymore. So then, it's just that. That's all, and you go, right, no. There's no little dawn, little insights come up, and that's it. Now there's, for me, when that kind of thing happens, there's this follow-up thinking that goes, okay, this is the kind of thing you need to learn. You're like, don't do that again. You know, you just lost hundreds of dollars. And so that's the part that you just, you go, yeah, those are thoughts about it.
I trust this thing's just dropped into me. Got it. You dropped the story. Don't want all that crap. Yeah. When you're a little kid, you put your hand on the stove. When you went away from it, you just say, I'm not going to do that again. I'm not going to do that. But next time you came near it, what happens? You're intelligent. Yeah. Yeah. It's spontaneous. Trust.