Subtitles
I was making a basic comparison between 00:00:00
I was making a basic comparison between 00:00:05
I was making a basic comparison between the state of consciousness of a baby and 00:00:05
the state of consciousness of a baby and 00:00:12
the state of consciousness of a baby and that of a so-called mature adult 00:00:12
respectively what we would call 00:00:19
respectively what we would call 00:00:20
respectively what we would call undifferentiated and differentiated the 00:00:20
undifferentiated and differentiated the 00:00:27
undifferentiated and differentiated the adult consciousness being highly 00:00:27
adult consciousness being highly 00:00:30
adult consciousness being highly selective and the baby consciousness 00:00:30
selective and the baby consciousness 00:00:35
selective and the baby consciousness being very open and hardly selective at 00:00:35
being very open and hardly selective at 00:00:40
being very open and hardly selective at all and therefore unable to distinguish 00:00:40
all and therefore unable to distinguish 00:00:44
all and therefore unable to distinguish what adults considered to be the 00:00:44
what adults considered to be the 00:00:45
what adults considered to be the important things which have to do with 00:00:45
important things which have to do with 00:00:49
important things which have to do with the conventions and rules that the 00:00:49
the conventions and rules that the 00:00:54
the conventions and rules that the positive aspects whether they be called 00:00:54
positive aspects whether they be called 00:00:57
positive aspects whether they be called good or Pleasant or life-giving and so 00:00:57
good or Pleasant or life-giving and so 00:01:00
good or Pleasant or life-giving and so on 00:01:00
on 00:01:01
on must prevail over the negative aspects 00:01:01
and I went on to show that this contrast 00:01:07
and I went on to show that this contrast 00:01:15
and I went on to show that this contrast between the two views of the world has 00:01:15
between the two views of the world has 00:01:20
between the two views of the world has another marked characteristic that in 00:01:20
another marked characteristic that in 00:01:24
another marked characteristic that in the case of the baby who hasn't been 00:01:24
the case of the baby who hasn't been 00:01:26
the case of the baby who hasn't been trained or told about the difference 00:01:26
trained or told about the difference 00:01:31
trained or told about the difference between himself and all that is defined 00:01:31
between himself and all that is defined 00:01:34
between himself and all that is defined as other than himself doesn't 00:01:34
as other than himself doesn't 00:01:37
as other than himself doesn't distinguish between voluntary behavior 00:01:37
distinguish between voluntary behavior 00:01:40
distinguish between voluntary behavior and involuntary occurrence and of course 00:01:40
and involuntary occurrence and of course 00:01:49
and involuntary occurrence and of course we think this is a very fundamental 00:01:49
we think this is a very fundamental 00:01:51
we think this is a very fundamental defect but if we go back you see to a 00:01:51
defect but if we go back you see to a 00:01:57
defect but if we go back you see to a principle that underlies the whole 00:01:57
principle that underlies the whole 00:01:59
principle that underlies the whole universe with a kind of mathematical 00:01:59
universe with a kind of mathematical 00:02:01
universe with a kind of mathematical exactitude we see that if we reduce 00:02:01
exactitude we see that if we reduce 00:02:04
exactitude we see that if we reduce things to this entire situation of 00:02:04
things to this entire situation of 00:02:06
things to this entire situation of primal simplicity 00:02:06
and we have a primordial self and other 00:02:09
and we have a primordial self and other 00:02:14
and we have a primordial self and other situation that is to say two balls in 00:02:14
situation that is to say two balls in 00:02:19
situation that is to say two balls in space there is absolutely no way of 00:02:19
space there is absolutely no way of 00:02:25
space there is absolutely no way of telling when they move which one of them 00:02:25
telling when they move which one of them 00:02:28
telling when they move which one of them is moving or which one is still they 00:02:28
is moving or which one is still they 00:02:33
is moving or which one is still they must necessarily appear to move mutually 00:02:33
must necessarily appear to move mutually 00:02:37
must necessarily appear to move mutually there's no point of reference except 00:02:37
there's no point of reference except 00:02:40
there's no point of reference except each other to determine which is moving 00:02:40
each other to determine which is moving 00:02:43
each other to determine which is moving and which is still now everything that 00:02:43
and which is still now everything that 00:02:44
and which is still now everything that goes on in the universe is simply a 00:02:44
goes on in the universe is simply a 00:02:46
goes on in the universe is simply a complication of that principle because 00:02:46
complication of that principle because 00:02:50
complication of that principle because the same thing holds true if you 00:02:50
the same thing holds true if you 00:02:52
the same thing holds true if you multiply the number of balls you will 00:02:52
multiply the number of balls you will 00:02:55
multiply the number of balls you will see that that primordial principle that 00:02:55
see that that primordial principle that 00:02:58
see that that primordial principle that all movement is mutual still applies and 00:02:58
all movement is mutual still applies and 00:03:04
all movement is mutual still applies and therefore the babies failure to 00:03:04
therefore the babies failure to 00:03:07
therefore the babies failure to distinguish between the voluntary in the 00:03:07
distinguish between the voluntary in the 00:03:09
distinguish between the voluntary in the involuntary the eye and the other is in 00:03:09
involuntary the eye and the other is in 00:03:13
involuntary the eye and the other is in a way correct 00:03:13
psychologists psychoanalysts in 00:03:17
psychologists psychoanalysts in 00:03:20
psychologists psychoanalysts in particular make a great deal of this 00:03:20
particular make a great deal of this 00:03:23
particular make a great deal of this contrast and consider that the babies 00:03:23
contrast and consider that the babies 00:03:26
contrast and consider that the babies view is inferior to the adults and if an 00:03:26
view is inferior to the adults and if an 00:03:30
view is inferior to the adults and if an adult should acquire that view in 00:03:30
adult should acquire that view in 00:03:34
adult should acquire that view in psychoanalysis this would be called 00:03:34
psychoanalysis this would be called 00:03:36
psychoanalysis this would be called regression the point that is missed is 00:03:36
regression the point that is missed is 00:03:44
regression the point that is missed is that the two ways of looking at things 00:03:44
that the two ways of looking at things 00:03:46
that the two ways of looking at things need each other to balance out and that 00:03:46
need each other to balance out and that 00:03:52
need each other to balance out and that one needs the babies view as a basis for 00:03:52
one needs the babies view as a basis for 00:03:57
one needs the babies view as a basis for the adult view because if you don't have 00:03:57
the adult view because if you don't have 00:03:59
the adult view because if you don't have it you take the adult view to seriously 00:03:59
it you take the adult view to seriously 00:04:02
it you take the adult view to seriously get completely carried away by it and 00:04:02
get completely carried away by it and 00:04:04
get completely carried away by it and that would be analogous to a person who 00:04:04
in playing poker loses his nerve because 00:04:11
in playing poker loses his nerve because 00:04:19
in playing poker loses his nerve because he doesn't realize it's only a game 00:04:19
and so he becomes a very bad player in 00:04:24
and so he becomes a very bad player in 00:04:30
and so he becomes a very bad player in exactly the same way we in life are only 00:04:30
exactly the same way we in life are only 00:04:33
exactly the same way we in life are only playing again but because we didn't keep 00:04:33
playing again but because we didn't keep 00:04:37
playing again but because we didn't keep the baby view we can't see it so what we 00:04:37
the baby view we can't see it so what we 00:04:43
the baby view we can't see it so what we would call a Buddha view is one that 00:04:43
would call a Buddha view is one that 00:04:47
would call a Buddha view is one that knows both and therefore is not taken in 00:04:47
knows both and therefore is not taken in 00:04:54
knows both and therefore is not taken in by the adult games although perfectly 00:04:54
by the adult games although perfectly 00:05:00
by the adult games although perfectly capable of playing but insofar as they 00:05:00
capable of playing but insofar as they 00:05:04
capable of playing but insofar as they are not regarded as finally and 00:05:04
are not regarded as finally and 00:05:06
are not regarded as finally and absolutely serious he is not captivated 00:05:06
absolutely serious he is not captivated 00:05:12
absolutely serious he is not captivated by them 00:05:12
now therefore one asked the question 00:05:22
now therefore one asked the question 00:05:28
now therefore one asked the question that sounds very interesting but how do 00:05:28
that sounds very interesting but how do 00:05:33
that sounds very interesting but how do I recapture the baby point of view and I 00:05:33
I recapture the baby point of view and I 00:05:38
I recapture the baby point of view and I showed that that was the wrong question 00:05:38
showed that that was the wrong question 00:05:40
showed that that was the wrong question because it arises entirely and 00:05:40
because it arises entirely and 00:05:44
because it arises entirely and exclusively out of the adult point of 00:05:44
exclusively out of the adult point of 00:05:46
exclusively out of the adult point of view because the adult point of view 00:05:46
view because the adult point of view 00:05:49
view because the adult point of view involves the fiction that I exist as an 00:05:49
involves the fiction that I exist as an 00:05:57
involves the fiction that I exist as an agent independently of everything else 00:05:57
agent independently of everything else 00:06:00
agent independently of everything else that's going on and so I ask how can I 00:06:00
that's going on and so I ask how can I 00:06:04
that's going on and so I ask how can I do this and the important thing is to 00:06:04
do this and the important thing is to 00:06:08
do this and the important thing is to realize that the feeling house there 00:06:08
realize that the feeling house there 00:06:11
realize that the feeling house there being this isolated I his part of the 00:06:11
being this isolated I his part of the 00:06:18
being this isolated I his part of the game and it has no fundamental reality 00:06:18
game and it has no fundamental reality 00:06:23
game and it has no fundamental reality except as a convention and so long as 00:06:23
except as a convention and so long as 00:06:28
except as a convention and so long as that isn't clear we're confused I 00:06:28
reiterated the point that when we ask to 00:06:34
reiterated the point that when we ask to 00:06:37
reiterated the point that when we ask to whom must had become clear or to whom is 00:06:37
whom must had become clear or to whom is 00:06:39
whom must had become clear or to whom is it not clear that this too was all part 00:06:39
it not clear that this too was all part 00:06:43
it not clear that this too was all part of the illusion of the world that the 00:06:43
of the illusion of the world that the 00:06:48
of the illusion of the world that the adult presents to the child so the only 00:06:48
adult presents to the child so the only 00:06:54
adult presents to the child so the only way in which the child's vision can come 00:06:54
way in which the child's vision can come 00:06:58
way in which the child's vision can come again is in the realization that the I 00:06:58
again is in the realization that the I 00:07:04
again is in the realization that the I can't do anything about it at all and 00:07:04
can't do anything about it at all and 00:07:11
can't do anything about it at all and can't even do nothing about it all 00:07:11
can't even do nothing about it all 00:07:16
can't even do nothing about it all possibilities our vision for what we 00:07:16
possibilities our vision for what we 00:07:19
possibilities our vision for what we call I myself are out and this and of 00:07:19
call I myself are out and this and of 00:07:28
call I myself are out and this and of course is the same meaning that the 00:07:28
course is the same meaning that the 00:07:30
course is the same meaning that the Christian or the Islamic mystics would 00:07:30
Christian or the Islamic mystics would 00:07:33
Christian or the Islamic mystics would say that the Mystics 00:07:33
say that the Mystics 00:07:36
say that the Mystics is the gift of God and there's nothing 00:07:36
is the gift of God and there's nothing 00:07:39
is the gift of God and there's nothing you can do to get it 00:07:39
you can do to get it 00:07:41
you can do to get it that's a clumsy way really of saying the 00:07:41
that's a clumsy way really of saying the 00:07:45
that's a clumsy way really of saying the same thing because so long as you are 00:07:45
same thing because so long as you are 00:07:50
same thing because so long as you are trying or not trying you are aggravating 00:07:50
trying or not trying you are aggravating 00:07:55
trying or not trying you are aggravating the sensation of the separate ego now 00:07:55
the sensation of the separate ego now 00:08:01
the sensation of the separate ego now that in itself you see as I talk about 00:08:01
that in itself you see as I talk about 00:08:05
that in itself you see as I talk about it presents a certain difficulty or one 00:08:05
it presents a certain difficulty or one 00:08:10
it presents a certain difficulty or one thinks it's difficult there would be a 00:08:10
thinks it's difficult there would be a 00:08:13
thinks it's difficult there would be a second difficulty if we would go on and 00:08:13
second difficulty if we would go on and 00:08:16
second difficulty if we would go on and say it isn't only the illusion of the 00:08:16
say it isn't only the illusion of the 00:08:21
say it isn't only the illusion of the ego but the whole valuation system that 00:08:21
ego but the whole valuation system that 00:08:26
ego but the whole valuation system that we put on the complexity of vibrations 00:08:26
we put on the complexity of vibrations 00:08:28
we put on the complexity of vibrations we call awareness of life all the 00:08:28
we call awareness of life all the 00:08:31
we call awareness of life all the various valuations that are put on this 00:08:31
various valuations that are put on this 00:08:34
various valuations that are put on this by the social game are Maya that is to 00:08:34
by the social game are Maya that is to 00:08:38
by the social game are Maya that is to say they are illusory basically because 00:08:38
say they are illusory basically because 00:08:42
say they are illusory basically because it's only in play as it were that we say 00:08:42
it's only in play as it were that we say 00:08:46
it's only in play as it were that we say this is good and this is bad this is 00:08:46
this is good and this is bad this is 00:08:47
this is good and this is bad this is advantageous this is dis advantageous 00:08:47
advantageous this is dis advantageous 00:08:49
advantageous this is dis advantageous and so we would go on to say after this 00:08:49
and so we would go on to say after this 00:08:54
and so we would go on to say after this but I cannot imagine anything more 00:08:54
but I cannot imagine anything more 00:08:56
but I cannot imagine anything more difficult than overcoming that hypnosis 00:08:56
difficult than overcoming that hypnosis 00:09:00
difficult than overcoming that hypnosis I am so enchanted by this system that 00:09:00
I am so enchanted by this system that 00:09:08
I am so enchanted by this system that the idea of treating it as not really 00:09:08
the idea of treating it as not really 00:09:10
the idea of treating it as not really very serious seems to me unthinkable of 00:09:10
very serious seems to me unthinkable of 00:09:16
very serious seems to me unthinkable of course you have to think that it's like 00:09:16
course you have to think that it's like 00:09:22
course you have to think that it's like a hypnotist working on somebody and 00:09:22
a hypnotist working on somebody and 00:09:24
a hypnotist working on somebody and saying you are not going to remember any 00:09:24
saying you are not going to remember any 00:09:27
saying you are not going to remember any of this conversation after you come to 00:09:27
of this conversation after you come to 00:09:31
of this conversation after you come to and so he's put the suggestion into you 00:09:31
and so he's put the suggestion into you 00:09:35
and so he's put the suggestion into you that you forget the whole thing so in 00:09:35
that you forget the whole thing so in 00:09:37
that you forget the whole thing so in the same way the suggestion has been put 00:09:37
the same way the suggestion has been put 00:09:39
the same way the suggestion has been put in to all of us that these rules that we 00:09:39
in to all of us that these rules that we 00:09:44
in to all of us that these rules that we have learned are sacrosanct 00:09:44
have learned are sacrosanct 00:09:47
have learned are sacrosanct and that we 00:09:47
and that we 00:09:50
and that we they don't say you will not be able to 00:09:50
they don't say you will not be able to 00:09:53
they don't say you will not be able to think otherwise they say they are true 00:09:53
think otherwise they say they are true 00:09:55
think otherwise they say they are true they are the truth 00:09:55
they are the truth 00:09:57
they are the truth you see and that is the same function as 00:09:57
you see and that is the same function as 00:10:01
you see and that is the same function as the hypnotic suggestion put into us ever 00:10:01
the hypnotic suggestion put into us ever 00:10:04
the hypnotic suggestion put into us ever since we were receptive children so 00:10:04
since we were receptive children so 00:10:15
since we were receptive children so naturally it's all part of the 00:10:15
naturally it's all part of the 00:10:17
naturally it's all part of the conspiracy which we are playing on 00:10:17
conspiracy which we are playing on 00:10:20
conspiracy which we are playing on ourselves we can't blame our parents for 00:10:20
ourselves we can't blame our parents for 00:10:22
ourselves we can't blame our parents for this because their parents played it on 00:10:22
this because their parents played it on 00:10:24
this because their parents played it on them and they bought it and don't forget 00:10:24
them and they bought it and don't forget 00:10:28
them and they bought it and don't forget the time goes backwards you see you 00:10:28
the time goes backwards you see you 00:10:33
the time goes backwards you see you can't blame this on the past because now 00:10:33
can't blame this on the past because now 00:10:36
can't blame this on the past because now in the present you are creating the 00:10:36
in the present you are creating the 00:10:38
in the present you are creating the value of the values of the past and you 00:10:38
value of the values of the past and you 00:10:41
value of the values of the past and you are buying them all along see so there's 00:10:41
are buying them all along see so there's 00:10:43
are buying them all along see so there's no no out on this do you see in a way 00:10:43
no no out on this do you see in a way 00:10:46
no no out on this do you see in a way psychoanalytically what is given an out 00:10:46
psychoanalytically what is given an out 00:10:49
psychoanalytically what is given an out by saying well the parents didn't bring 00:10:49
by saying well the parents didn't bring 00:10:52
by saying well the parents didn't bring up their children properly and American 00:10:52
up their children properly and American 00:10:54
up their children properly and American people are consumed with guilt about the 00:10:54
people are consumed with guilt about the 00:10:57
people are consumed with guilt about the way they did they bring up their 00:10:57
way they did they bring up their 00:10:58
way they did they bring up their children so we must abandon completely 00:10:58
children so we must abandon completely 00:11:02
children so we must abandon completely the notion of blaming the past for any 00:11:02
the notion of blaming the past for any 00:11:06
the notion of blaming the past for any kind of situation we're in and reverse 00:11:06
kind of situation we're in and reverse 00:11:11
kind of situation we're in and reverse our thinking and see that the past 00:11:11
our thinking and see that the past 00:11:13
our thinking and see that the past always flows back from the present that 00:11:13
always flows back from the present that 00:11:15
always flows back from the present that now is the creative point of life and so 00:11:15
now is the creative point of life and so 00:11:22
now is the creative point of life and so you see it's it's like the idea of 00:11:22
you see it's it's like the idea of 00:11:24
you see it's it's like the idea of forgiving somebody you change the 00:11:24
forgiving somebody you change the 00:11:29
forgiving somebody you change the meaning of the past by doing that it's 00:11:29
meaning of the past by doing that it's 00:11:33
meaning of the past by doing that it's like also the when you watch the flow of 00:11:33
like also the when you watch the flow of 00:11:36
like also the when you watch the flow of music the melody as it is expressed is 00:11:36
music the melody as it is expressed is 00:11:47
music the melody as it is expressed is changed by notes that come later 00:11:47
changed by notes that come later 00:11:54
changed by notes that come later just as the meaning of a sentence 00:11:54
just as the meaning of a sentence 00:11:56
just as the meaning of a sentence especially say take German or Latin 00:11:56
especially say take German or Latin 00:11:59
especially say take German or Latin weathers the convention of placing a 00:11:59
weathers the convention of placing a 00:12:01
weathers the convention of placing a verb at the end of a sentence 00:12:01
verb at the end of a sentence 00:12:03
verb at the end of a sentence you wait in other words till later to 00:12:03
you wait in other words till later to 00:12:06
you wait in other words till later to find out what the sentence means 00:12:06
find out what the sentence means 00:12:08
find out what the sentence means according to our way of feeling it so it 00:12:08
according to our way of feeling it so it 00:12:13
according to our way of feeling it so it is also in our language if I say I love 00:12:13
is also in our language if I say I love 00:12:16
is also in our language if I say I love you you don't know when I've said I what 00:12:16
you you don't know when I've said I what 00:12:23
you you don't know when I've said I what I is doing I could say I hate you so we 00:12:23
I is doing I could say I hate you so we 00:12:32
I is doing I could say I hate you so we don't know until later so in other words 00:12:32
don't know until later so in other words 00:12:35
don't know until later so in other words the word love or the word hate changes 00:12:35
the word love or the word hate changes 00:12:37
the word love or the word hate changes the function of the word I and then I 00:12:38
the function of the word I and then I 00:12:42
the function of the word I and then I was good to say I love flowers 00:12:42
was good to say I love flowers 00:12:46
was good to say I love flowers and oh but I love you to see and said 00:12:46
and oh but I love you to see and said 00:12:48
and oh but I love you to see and said the word later changes the meaning of 00:12:48
the word later changes the meaning of 00:12:50
the word later changes the meaning of those that go before the present is 00:12:50
those that go before the present is 00:12:53
those that go before the present is always changing the past so when you get 00:12:53
always changing the past so when you get 00:13:01
always changing the past so when you get the idea in your mind that the point of 00:13:01
the idea in your mind that the point of 00:13:06
the idea in your mind that the point of view I'm talking about is very difficult 00:13:06
view I'm talking about is very difficult 00:13:09
view I'm talking about is very difficult indeed to acquire that idea is one you 00:13:09
indeed to acquire that idea is one you 00:13:20
indeed to acquire that idea is one you are putting there to stop yourself 00:13:20
are putting there to stop yourself 00:13:25
are putting there to stop yourself seeing the other point of view and above 00:13:25
seeing the other point of view and above 00:13:29
seeing the other point of view and above all you must not take that seriously 00:13:29
it is simply a method of postponing 00:13:35
it is simply a method of postponing 00:13:39
it is simply a method of postponing seeing the point now so you have to see 00:13:39
seeing the point now so you have to see 00:13:45
seeing the point now so you have to see it now or never because there is only 00:13:45
it now or never because there is only 00:13:47
it now or never because there is only now if you say well tomorrow the next 00:13:47
now if you say well tomorrow the next 00:13:52
now if you say well tomorrow the next day maybe in another dozen lifetimes 00:13:52
day maybe in another dozen lifetimes 00:13:54
day maybe in another dozen lifetimes I'll be ready that means simply and 00:13:54
I'll be ready that means simply and 00:13:58
I'll be ready that means simply and solely I don't want to be bothered with 00:13:58
solely I don't want to be bothered with 00:14:00
solely I don't want to be bothered with it now I'm even not interested in it now 00:14:00
it now I'm even not interested in it now 00:14:04
it now I'm even not interested in it now so I've got an excuse for putting it off 00:14:04
so I've got an excuse for putting it off 00:14:08
so I've got an excuse for putting it off which is fine that's perfectly okay you 00:14:08
which is fine that's perfectly okay you 00:14:13
which is fine that's perfectly okay you can put it off 00:14:13
can put it off 00:14:13
can put it off there is no reason there is no 00:14:13
there is no reason there is no 00:14:15
there is no reason there is no compulsion 00:14:15
compulsion 00:14:16
compulsion why you should come out of this illusion 00:14:16
why you should come out of this illusion 00:14:19
why you should come out of this illusion that's why oriental people do not tend 00:14:19
that's why oriental people do not tend 00:14:24
that's why oriental people do not tend in the same way as Westerners to be 00:14:24
in the same way as Westerners to be 00:14:26
in the same way as Westerners to be missionaries and saying it's very urgent 00:14:26
missionaries and saying it's very urgent 00:14:30
missionaries and saying it's very urgent that you be saved 00:14:30
that you be saved 00:14:33
that you be saved it isn't unless you say so 00:14:33
it isn't unless you say so 00:14:36
it isn't unless you say so I mean unless you are so disturbed by 00:14:36
I mean unless you are so disturbed by 00:14:39
I mean unless you are so disturbed by the suffering and the problem of 00:14:39
the suffering and the problem of 00:14:41
the suffering and the problem of suffering that you've gotta find some 00:14:41
suffering that you've gotta find some 00:14:43
suffering that you've gotta find some sort of escape but if you don't want to 00:14:43
sort of escape but if you don't want to 00:14:49
sort of escape but if you don't want to you can state it it's okay there's lots 00:14:49
you can state it it's okay there's lots 00:14:51
you can state it it's okay there's lots of time and maybe you'll see through it 00:14:51
of time and maybe you'll see through it 00:14:56
of time and maybe you'll see through it when you die at least in the moment of 00:14:56
when you die at least in the moment of 00:15:00
when you die at least in the moment of death you will see that it was all a 00:15:00
death you will see that it was all a 00:15:03
death you will see that it was all a fake 00:15:03
so don't be scared about the idea of the 00:15:08
so don't be scared about the idea of the 00:15:14
so don't be scared about the idea of the difficulty of it that's a red herring 00:15:14
difficulty of it that's a red herring 00:15:17
difficulty of it that's a red herring and it's quite irrelevant and I don't 00:15:17
and it's quite irrelevant and I don't 00:15:19
and it's quite irrelevant and I don't think that teachers should talk quite so 00:15:19
think that teachers should talk quite so 00:15:23
think that teachers should talk quite so much about this as they do and saying oh 00:15:23
much about this as they do and saying oh 00:15:27
much about this as they do and saying oh this is going to take a long long time 00:15:27
this is going to take a long long time 00:15:30
this is going to take a long long time and a lot of practice in many years 00:15:30
and a lot of practice in many years 00:15:32
and a lot of practice in many years maybe it will maybe it won't but that's 00:15:32
maybe it will maybe it won't but that's 00:15:37
maybe it will maybe it won't but that's beside the point 00:15:37
beside the point 00:15:40
beside the point because it distracts it's like telling 00:15:40
because it distracts it's like telling 00:15:42
because it distracts it's like telling somebody that this is a very difficult 00:15:42
somebody that this is a very difficult 00:15:44
somebody that this is a very difficult book to read and it requires immense 00:15:44
book to read and it requires immense 00:15:47
book to read and it requires immense powers of concentration 00:15:47
powers of concentration 00:15:48
powers of concentration well that immediately kills your 00:15:48
well that immediately kills your 00:15:50
well that immediately kills your interest in it instead of if I would say 00:15:50
interest in it instead of if I would say 00:15:54
interest in it instead of if I would say well this is a bird most extraordinary 00:15:54
well this is a bird most extraordinary 00:15:56
well this is a bird most extraordinary book this is so fascinating I've been 00:15:56
book this is so fascinating I've been 00:15:58
book this is so fascinating I've been working on it for years and every time I 00:15:58
working on it for years and every time I 00:16:01
working on it for years and every time I do I get I just get so involved I can't 00:16:01
do I get I just get so involved I can't 00:16:03
do I get I just get so involved I can't drop the thing no I mean that's a far 00:16:03
drop the thing no I mean that's a far 00:16:06
drop the thing no I mean that's a far more encouraging attitude to a student 00:16:06
more encouraging attitude to a student 00:16:08
more encouraging attitude to a student than was very very difficult except a 00:16:08
than was very very difficult except a 00:16:12
than was very very difficult except a very very self-hating students who 00:16:12
very very self-hating students who 00:16:16
very very self-hating students who somehow perversely enjoy suffering 00:16:16
somehow perversely enjoy suffering 00:16:20
somehow perversely enjoy suffering through it I suppose that's of course a 00:16:20
through it I suppose that's of course a 00:16:24
through it I suppose that's of course a way to but 00:16:24
all right now if we can see the first 00:16:30
all right now if we can see the first 00:16:36
all right now if we can see the first part which is that the ego is purely 00:16:36
part which is that the ego is purely 00:16:42
part which is that the ego is purely fictitious that it is a symbol or image 00:16:42
fictitious that it is a symbol or image 00:16:48
fictitious that it is a symbol or image of oneself plus a sensation of muscular 00:16:48
of oneself plus a sensation of muscular 00:16:51
of oneself plus a sensation of muscular strain occasioned by trying to make this 00:16:51
strain occasioned by trying to make this 00:16:54
strain occasioned by trying to make this symbol an effective agent to control 00:16:54
symbol an effective agent to control 00:16:59
symbol an effective agent to control emotion to concentrate to direct the 00:16:59
emotion to concentrate to direct the 00:17:04
emotion to concentrate to direct the nervous operations of the organism then 00:17:04
nervous operations of the organism then 00:17:09
nervous operations of the organism then immediately it is clear that what we 00:17:09
immediately it is clear that what we 00:17:12
immediately it is clear that what we have called ourselves what we have 00:17:12
have called ourselves what we have 00:17:15
have called ourselves what we have thought of as ourselves isn't able to do 00:17:15
thought of as ourselves isn't able to do 00:17:17
thought of as ourselves isn't able to do anything at all 00:17:17
anything at all 00:17:18
anything at all there are follows this kind of silence 00:17:18
there are follows this kind of silence 00:17:22
there are follows this kind of silence in which there is nothing to do except 00:17:22
in which there is nothing to do except 00:17:26
in which there is nothing to do except watch what happens but what is happening 00:17:26
watch what happens but what is happening 00:17:29
watch what happens but what is happening is watching itself there is nobody apart 00:17:29
is watching itself there is nobody apart 00:17:32
is watching itself there is nobody apart from it watching it and so we get into 00:17:32
from it watching it and so we get into 00:17:37
from it watching it and so we get into the state of meditation or as I prefer 00:17:37
the state of meditation or as I prefer 00:17:39
the state of meditation or as I prefer to call it contemplation so then the 00:17:39
to call it contemplation so then the 00:17:44
to call it contemplation so then the next problem that arises is well what 00:17:44
next problem that arises is well what 00:17:48
next problem that arises is well what about all the other illusions although 00:17:48
about all the other illusions although 00:17:52
about all the other illusions although they are somehow integrated and centred 00:17:52
they are somehow integrated and centred 00:17:54
they are somehow integrated and centred upon the illusion of ego nevertheless 00:17:54
upon the illusion of ego nevertheless 00:17:57
upon the illusion of ego nevertheless the whole value system of what is 00:17:57
the whole value system of what is 00:18:03
the whole value system of what is important what is not important what is 00:18:03
important what is not important what is 00:18:06
important what is not important what is good what is bad what is pleasant what 00:18:06
good what is bad what is pleasant what 00:18:07
good what is bad what is pleasant what is painful has to be called in question 00:18:07
is painful has to be called in question 00:18:11
is painful has to be called in question not in order to destroy the whole value 00:18:11
not in order to destroy the whole value 00:18:14
not in order to destroy the whole value system but in order to see it for what 00:18:14
system but in order to see it for what 00:18:17
system but in order to see it for what it is and that's where we will object 00:18:17
it is and that's where we will object 00:18:24
it is and that's where we will object and say well surely that's a colossal a 00:18:24
and say well surely that's a colossal a 00:18:26
and say well surely that's a colossal a difficult task because we are so long 00:18:26
difficult task because we are so long 00:18:29
difficult task because we are so long habituated to it and we have been taught 00:18:29
habituated to it and we have been taught 00:18:32
habituated to it and we have been taught to believe that the longer we have been 00:18:32
to believe that the longer we have been 00:18:34
to believe that the longer we have been habituated to something the more 00:18:34
habituated to something the more 00:18:35
habituated to something the more difficult it is to change it and that is 00:18:35
difficult it is to change it and that is 00:18:39
difficult it is to change it and that is true if you believe it and if you don't 00:18:39
true if you believe it and if you don't 00:18:41
true if you believe it and if you don't it isn't 00:18:41
now that's why it's always emphasized at 00:18:44
now that's why it's always emphasized at 00:18:49
now that's why it's always emphasized at any rate in Zen that when anything is to 00:18:49
any rate in Zen that when anything is to 00:18:52
any rate in Zen that when anything is to be done it should be done immediately 00:18:52
be done it should be done immediately 00:18:54
be done it should be done immediately without thinking it over in advance act 00:18:54
without thinking it over in advance act 00:18:57
without thinking it over in advance act at once and you'll find that 00:18:57
at once and you'll find that 00:19:00
at once and you'll find that characteristic of people trained in Zen 00:19:00
characteristic of people trained in Zen 00:19:02
characteristic of people trained in Zen they always act immediately they don't 00:19:02
they always act immediately they don't 00:19:04
they always act immediately they don't say well I'm mm well when should we do 00:19:04
say well I'm mm well when should we do 00:19:08
say well I'm mm well when should we do this sort of thing they just do it 00:19:08
this sort of thing they just do it 00:19:10
this sort of thing they just do it because that doesn't build up it gives 00:19:10
because that doesn't build up it gives 00:19:13
because that doesn't build up it gives no time for the building up of all this 00:19:13
no time for the building up of all this 00:19:15
no time for the building up of all this reflection of well I've done this way 00:19:15
reflection of well I've done this way 00:19:18
reflection of well I've done this way for a long time and I really feel kind 00:19:18
for a long time and I really feel kind 00:19:20
for a long time and I really feel kind of draggy about doing it another way I 00:19:20
of draggy about doing it another way I 00:19:23
of draggy about doing it another way I mean it's like some people eat the same 00:19:23
mean it's like some people eat the same 00:19:25
mean it's like some people eat the same thing every day the idea of suddenly 00:19:25
thing every day the idea of suddenly 00:19:27
thing every day the idea of suddenly eating something else seems absolutely 00:19:27
eating something else seems absolutely 00:19:29
eating something else seems absolutely weird I remember when I used to have 00:19:29
weird I remember when I used to have 00:19:34
weird I remember when I used to have lunch in London in the city of London I 00:19:34
lunch in London in the city of London I 00:19:36
lunch in London in the city of London I used to go to there a rather fancy 00:19:36
used to go to there a rather fancy 00:19:39
used to go to there a rather fancy sandwich bar and there was a very square 00:19:39
sandwich bar and there was a very square 00:19:43
sandwich bar and there was a very square young man in a derby hat who ordered 00:19:43
young man in a derby hat who ordered 00:19:47
young man in a derby hat who ordered exactly the same lunch 00:19:47
exactly the same lunch 00:19:48
exactly the same lunch every day and so it came that the man 00:19:48
every day and so it came that the man 00:19:56
every day and so it came that the man who served the bar the moment he saw him 00:19:56
who served the bar the moment he saw him 00:19:58
who served the bar the moment he saw him coming in at the door he had it there 00:19:58
coming in at the door he had it there 00:20:01
coming in at the door he had it there and he would have had a real qualms if 00:20:01
and he would have had a real qualms if 00:20:04
and he would have had a real qualms if somebody had suggested that instead of 00:20:04
somebody had suggested that instead of 00:20:06
somebody had suggested that instead of having a beef sandwich he should have a 00:20:06
having a beef sandwich he should have a 00:20:08
having a beef sandwich he should have a smoked salmon now then we get to this 00:20:08
smoked salmon now then we get to this 00:20:21
smoked salmon now then we get to this what we are aware of is a complex of 00:20:21
what we are aware of is a complex of 00:20:26
what we are aware of is a complex of vibrations and we have been conditioned 00:20:26
vibrations and we have been conditioned 00:20:32
vibrations and we have been conditioned to call them graduated ly good bad 00:20:32
to call them graduated ly good bad 00:20:37
to call them graduated ly good bad Pleasant painful 00:20:37
whereas as a matter of fact they are 00:20:42
whereas as a matter of fact they are 00:20:44
whereas as a matter of fact they are nothing but vibrations and if you look 00:20:44
nothing but vibrations and if you look 00:20:52
nothing but vibrations and if you look at any one of them by itself you won't 00:20:52
at any one of them by itself you won't 00:20:55
at any one of them by itself you won't know where it is that is to say if you 00:20:55
know where it is that is to say if you 00:21:01
know where it is that is to say if you only know red you can't see that it's 00:21:01
only know red you can't see that it's 00:21:05
only know red you can't see that it's red you can only know that this is red 00:21:05
red you can only know that this is red 00:21:07
red you can only know that this is red by contrast with yellow and green and 00:21:07
by contrast with yellow and green and 00:21:10
by contrast with yellow and green and blue and violet so you don't know that 00:21:10
blue and violet so you don't know that 00:21:16
blue and violet so you don't know that the sound is loud unless you know soft 00:21:16
the sound is loud unless you know soft 00:21:18
the sound is loud unless you know soft sounds or you don't know that it's soft 00:21:18
sounds or you don't know that it's soft 00:21:20
sounds or you don't know that it's soft unless you know loud and it is that 00:21:20
unless you know loud and it is that 00:21:28
unless you know loud and it is that comparison which gives us the feeling of 00:21:28
comparison which gives us the feeling of 00:21:32
comparison which gives us the feeling of the spectrum as being varied otherwise 00:21:32
the spectrum as being varied otherwise 00:21:38
the spectrum as being varied otherwise we wouldn't know for example when you 00:21:38
we wouldn't know for example when you 00:21:41
we wouldn't know for example when you watch television you are actually seeing 00:21:41
watch television you are actually seeing 00:21:44
watch television you are actually seeing a single moving point moving over the 00:21:44
a single moving point moving over the 00:21:50
a single moving point moving over the screen but it goes so fast that you see 00:21:50
screen but it goes so fast that you see 00:21:56
screen but it goes so fast that you see it in all these different places having 00:21:56
it in all these different places having 00:21:58
it in all these different places having different values of light but let us 00:21:58
different values of light but let us 00:22:01
different values of light but let us supposing there was someone whose retina 00:22:01
supposing there was someone whose retina 00:22:03
supposing there was someone whose retina was not retentive in this way he would 00:22:03
was not retentive in this way he would 00:22:07
was not retentive in this way he would look at the screen and see the moving 00:22:07
look at the screen and see the moving 00:22:08
look at the screen and see the moving point of light and say to human beings I 00:22:08
point of light and say to human beings I 00:22:10
point of light and say to human beings I don't see what you see in this now can 00:22:10
don't see what you see in this now can 00:22:18
don't see what you see in this now can we therefore get back not only to the 00:22:18
we therefore get back not only to the 00:22:23
we therefore get back not only to the situation where we see that the ego is a 00:22:23
situation where we see that the ego is a 00:22:28
situation where we see that the ego is a mere construct but also where we see 00:22:28
mere construct but also where we see 00:22:33
mere construct but also where we see that all the values we put on the 00:22:33
that all the values we put on the 00:22:37
that all the values we put on the vibrations are arbitrary and that we get 00:22:37
vibrations are arbitrary and that we get 00:22:43
vibrations are arbitrary and that we get to a position where we see the vibration 00:22:43
to a position where we see the vibration 00:22:46
to a position where we see the vibration simply as the vibrations and we would 00:22:46
simply as the vibrations and we would 00:22:50
simply as the vibrations and we would say that well surely all this is 00:22:50
say that well surely all this is 00:22:51
say that well surely all this is nonsense which is correct 00:22:51
the universe I mean is a kind of Voodoo 00:22:57
the universe I mean is a kind of Voodoo 00:23:01
the universe I mean is a kind of Voodoo dduba dduba dduba dduba doo deee daaah 00:23:01
dduba dduba dduba dduba doo deee daaah 00:23:04
dduba dduba dduba dduba doo deee daaah and going on in this fantastic way this 00:23:04
and going on in this fantastic way this 00:23:11
and going on in this fantastic way this is why music can be used as a meditative 00:23:11
is why music can be used as a meditative 00:23:16
is why music can be used as a meditative technique because a lot of music is in 00:23:16
technique because a lot of music is in 00:23:22
technique because a lot of music is in this is nonsense it doesn't mean 00:23:22
this is nonsense it doesn't mean 00:23:25
this is nonsense it doesn't mean anything 00:23:25
but it can be very interesting so can 00:23:28
but it can be very interesting so can 00:23:34
but it can be very interesting so can you get back again to recollecting from 00:23:34
you get back again to recollecting from 00:23:37
you get back again to recollecting from childhood your pleasure in events that 00:23:37
childhood your pleasure in events that 00:23:44
childhood your pleasure in events that from your present point of view you 00:23:44
from your present point of view you 00:23:46
from your present point of view you would call entirely meaningless that you 00:23:46
would call entirely meaningless that you 00:23:52
would call entirely meaningless that you could listen to a sound like twanging 00:23:53
could listen to a sound like twanging 00:23:59
could listen to a sound like twanging metal and it goes Boeing Boeing Boeing 00:23:59
metal and it goes Boeing Boeing Boeing 00:24:03
metal and it goes Boeing Boeing Boeing Boeing and that's fascinating 00:24:03
Boeing it's this Boeing and that's 00:24:07
Boeing it's this Boeing and that's 00:24:13
Boeing it's this Boeing and that's that's all it is 00:24:13
that's all it is 00:24:15
that's all it is see now if you can really get with 00:24:15
see now if you can really get with 00:24:20
see now if you can really get with Boeing you can see the whole universe in 00:24:20
Boeing you can see the whole universe in 00:24:26
Boeing you can see the whole universe in Boeing really because every vibration 00:24:26
Boeing really because every vibration 00:24:32
Boeing really because every vibration that's possible implies all the others 00:24:32
that's possible implies all the others 00:24:35
that's possible implies all the others and so likewise with the candle flame 00:24:35
and so likewise with the candle flame 00:24:40
and so likewise with the candle flame with the reflection with grain in wood 00:24:40
with the reflection with grain in wood 00:24:45
with the reflection with grain in wood anything can from this child's point of 00:24:45
anything can from this child's point of 00:24:51
anything can from this child's point of view be completely fascinating not 00:24:51
view be completely fascinating not 00:24:54
view be completely fascinating not because it means anything but just for 00:24:54
because it means anything but just for 00:24:56
because it means anything but just for what it is that it is shaped so 00:24:56
there was a joke in punch some time ago 00:25:07
there was a joke in punch some time ago 00:25:10
there was a joke in punch some time ago many years ago I remember a visit of an 00:25:10
many years ago I remember a visit of an 00:25:12
many years ago I remember a visit of an army doctor interviewing a private and 00:25:12
army doctor interviewing a private and 00:25:18
army doctor interviewing a private and the private says every time I shake my 00:25:18
the private says every time I shake my 00:25:21
the private says every time I shake my leg like this it hurts he said god 00:25:21
leg like this it hurts he said god 00:25:24
leg like this it hurts he said god dammit don't shake it but you know when 00:25:24
dammit don't shake it but you know when 00:25:31
dammit don't shake it but you know when one has something that hurts 00:25:31
one has something that hurts 00:25:33
one has something that hurts there's a subtle temptation to keep 00:25:33
there's a subtle temptation to keep 00:25:35
there's a subtle temptation to keep worrying it like if you have a filling 00:25:35
worrying it like if you have a filling 00:25:38
worrying it like if you have a filling out of a tooth your tongue plays with 00:25:38
out of a tooth your tongue plays with 00:25:41
out of a tooth your tongue plays with the empty hole and children will 00:25:41
the empty hole and children will 00:25:46
the empty hole and children will experiment with pain in this way it's 00:25:46
experiment with pain in this way it's 00:25:51
experiment with pain in this way it's like a dare children are always playing 00:25:51
like a dare children are always playing 00:25:56
like a dare children are always playing the game of daring each other to do 00:25:56
the game of daring each other to do 00:25:58
the game of daring each other to do something forbidden because the risk of 00:25:58
something forbidden because the risk of 00:26:01
something forbidden because the risk of disapproval involved the calamity that 00:26:01
disapproval involved the calamity that 00:26:04
disapproval involved the calamity that may follow from it it makes it so 00:26:04
may follow from it it makes it so 00:26:05
may follow from it it makes it so exciting and why on earth do people 00:26:05
exciting and why on earth do people 00:26:13
exciting and why on earth do people challenge disaster the way they do doing 00:26:13
challenge disaster the way they do doing 00:26:16
challenge disaster the way they do doing all sorts of wildly adventurous things 00:26:16
because obviously that gives a tasty 00:26:21
because obviously that gives a tasty 00:26:24
because obviously that gives a tasty quality to a vibration that is extremely 00:26:24
quality to a vibration that is extremely 00:26:27
quality to a vibration that is extremely interesting why the craving for speed so 00:26:27
interesting why the craving for speed so 00:26:33
interesting why the craving for speed so on and it's only if you look very 00:26:33
on and it's only if you look very 00:26:41
on and it's only if you look very carefully at a vibration yet you can see 00:26:41
carefully at a vibration yet you can see 00:26:44
carefully at a vibration yet you can see this point 00:26:44
that's why meditative exercises often 00:26:46
that's why meditative exercises often 00:26:50
that's why meditative exercises often involve a repetition process oh or 00:26:50
involve a repetition process oh or 00:26:57
involve a repetition process oh or saying a phrase or doing an act like a 00:26:57
saying a phrase or doing an act like a 00:27:02
saying a phrase or doing an act like a mudra over and over and over again after 00:27:02
mudra over and over and over again after 00:27:07
mudra over and over and over again after a while it becomes meaningless you could 00:27:07
a while it becomes meaningless you could 00:27:09
a while it becomes meaningless you could say your own name like the Sufis do and 00:27:09
say your own name like the Sufis do and 00:27:12
say your own name like the Sufis do and go on and on and on 00:27:12
go on and on and on 00:27:15
go on and on and on and finally it doesn't mean anything at 00:27:15
and finally it doesn't mean anything at 00:27:17
and finally it doesn't mean anything at all is just the noise but it isn't just 00:27:17
all is just the noise but it isn't just 00:27:21
all is just the noise but it isn't just annoys you see the attitude of saying 00:27:21
annoys you see the attitude of saying 00:27:24
annoys you see the attitude of saying that something is just a noise or just a 00:27:24
that something is just a noise or just a 00:27:27
that something is just a noise or just a wiggle is an adult attitude no wiggle to 00:27:27
wiggle is an adult attitude no wiggle to 00:27:32
wiggle is an adult attitude no wiggle to the child is just a wiggle to the child 00:27:32
the child is just a wiggle to the child 00:27:36
the child is just a wiggle to the child the elemental thing going on is yeah you 00:27:36
the elemental thing going on is yeah you 00:27:42
the elemental thing going on is yeah you know I mean it's just fantastic now do 00:27:42
know I mean it's just fantastic now do 00:27:50
know I mean it's just fantastic now do you see why this is what Mystics call 00:27:50
you see why this is what Mystics call 00:27:53
you see why this is what Mystics call ineffable that is to say you can't 00:27:53
ineffable that is to say you can't 00:27:57
ineffable that is to say you can't really talk about when I try to explain 00:27:57
really talk about when I try to explain 00:28:03
really talk about when I try to explain what I mean by digging a sound I 00:28:03
suddenly realize that I'm not really 00:28:11
suddenly realize that I'm not really 00:28:14
suddenly realize that I'm not really saying anything and yet there are states 00:28:14
saying anything and yet there are states 00:28:20
saying anything and yet there are states of consciousness in which you can listen 00:28:20
of consciousness in which you can listen 00:28:23
of consciousness in which you can listen to sound and realize that that is the 00:28:23
to sound and realize that that is the 00:28:28
to sound and realize that that is the whole point of being alive just to go 00:28:28
whole point of being alive just to go 00:28:33
whole point of being alive just to go with this particular energy 00:28:33
with this particular energy 00:28:35
with this particular energy manifestation that is happening right at 00:28:35
manifestation that is happening right at 00:28:38
manifestation that is happening right at this moment to be it the whole world is 00:28:38
this moment to be it the whole world is 00:28:45
this moment to be it the whole world is the energy playing at doing all this see 00:28:45
the energy playing at doing all this see 00:28:52
the energy playing at doing all this see like a kaleidoscope jazzing 00:28:52
so if you watch that and watch it that 00:29:02
so if you watch that and watch it that 00:29:08
so if you watch that and watch it that way you will be accused of course by 00:29:08
way you will be accused of course by 00:29:14
way you will be accused of course by those who are guardians of the game are 00:29:14
those who are guardians of the game are 00:29:17
those who are guardians of the game are doing something very dangerous they are 00:29:17
doing something very dangerous they are 00:29:19
doing something very dangerous they are going completely crazy I mean the number 00:29:19
going completely crazy I mean the number 00:29:24
going completely crazy I mean the number of theological texts I've read which 00:29:24
of theological texts I've read which 00:29:28
of theological texts I've read which express in one way or another this 00:29:28
express in one way or another this 00:29:30
express in one way or another this horror of everything becoming 00:29:30
horror of everything becoming 00:29:33
horror of everything becoming meaningless the meaningless life tale 00:29:33
meaningless the meaningless life tale 00:29:37
meaningless the meaningless life tale told by an idiot full of sound and fury 00:29:37
told by an idiot full of sound and fury 00:29:39
told by an idiot full of sound and fury signifying nothing 00:29:39
those people you see have not dared to 00:29:42
those people you see have not dared to 00:29:47
those people you see have not dared to look at it now there's another way of 00:29:47
look at it now there's another way of 00:29:49
look at it now there's another way of looking at it of course we're in states 00:29:49
looking at it of course we're in states 00:29:55
looking at it of course we're in states of acute depression people see it all as 00:29:55
of acute depression people see it all as 00:30:01
of acute depression people see it all as meaningless but not really meaningless 00:30:01
meaningless but not really meaningless 00:30:03
meaningless but not really meaningless they see it all as a conspiracy of 00:30:03
they see it all as a conspiracy of 00:30:06
they see it all as a conspiracy of horror let's imagine that everything is 00:30:06
horror let's imagine that everything is 00:30:15
horror let's imagine that everything is mechanical there are no living beings at 00:30:15
mechanical there are no living beings at 00:30:19
mechanical there are no living beings at all there are a lot of beings that are 00:30:19
all there are a lot of beings that are 00:30:21
all there are a lot of beings that are such good computers that you can't tell 00:30:21
such good computers that you can't tell 00:30:23
such good computers that you can't tell the difference between them and what you 00:30:23
the difference between them and what you 00:30:26
the difference between them and what you thought were people but everything going 00:30:26
thought were people but everything going 00:30:30
thought were people but everything going on is simply clockwork and there's 00:30:30
on is simply clockwork and there's 00:30:35
on is simply clockwork and there's nobody home although it puts on a 00:30:35
nobody home although it puts on a 00:30:38
nobody home although it puts on a convincing show that there is so you get 00:30:38
convincing show that there is so you get 00:30:42
convincing show that there is so you get the feeling that the entire world is 00:30:42
the feeling that the entire world is 00:30:44
the feeling that the entire world is enameled tin or patent leather or 00:30:44
enameled tin or patent leather or 00:30:49
enameled tin or patent leather or plastic and tasteless Hollow vulgar like 00:30:49
plastic and tasteless Hollow vulgar like 00:31:00
plastic and tasteless Hollow vulgar like a Wurlitzer jukebox 00:31:00
that's a very common feeling of people 00:31:09
that's a very common feeling of people 00:31:12
that's a very common feeling of people who get into acute depression but you'll 00:31:12
who get into acute depression but you'll 00:31:18
who get into acute depression but you'll see there is still here evaluation you 00:31:18
see there is still here evaluation you 00:31:27
see there is still here evaluation you are associating the world with the 00:31:27
are associating the world with the 00:31:33
are associating the world with the mechanical is distinct from the organic 00:31:33
mechanical is distinct from the organic 00:31:36
mechanical is distinct from the organic and we have a tendency you see to put 00:31:36
and we have a tendency you see to put 00:31:40
and we have a tendency you see to put down a mechanical because obviously a 00:31:40
down a mechanical because obviously a 00:31:42
down a mechanical because obviously a plastic flower doesn't have the center 00:31:42
plastic flower doesn't have the center 00:31:46
plastic flower doesn't have the center doesn't have the soft feeling of a 00:31:46
doesn't have the soft feeling of a 00:31:49
doesn't have the soft feeling of a living flower oh they look perfume 00:31:49
living flower oh they look perfume 00:31:52
living flower oh they look perfume plastic flowers but you know what it 00:31:52
plastic flowers but you know what it 00:31:56
plastic flowers but you know what it will do it will snow a vaguely like soap 00:31:56
will do it will snow a vaguely like soap 00:31:57
will do it will snow a vaguely like soap and it won't smell like a flower so 00:31:57
and it won't smell like a flower so 00:32:03
and it won't smell like a flower so it'll be plastic smell now we know that 00:32:03
it'll be plastic smell now we know that 00:32:08
it'll be plastic smell now we know that you see and so we contrast it with the 00:32:08
you see and so we contrast it with the 00:32:11
you see and so we contrast it with the organic in what we're doing now we are 00:32:12
organic in what we're doing now we are 00:32:16
organic in what we're doing now we are getting to a feel of the world that is 00:32:16
getting to a feel of the world that is 00:32:18
getting to a feel of the world that is neither organic nor mechanical simply 00:32:18
neither organic nor mechanical simply 00:32:23
neither organic nor mechanical simply what it is we don't again 00:32:23
what it is we don't again 00:32:28
what it is we don't again we don't know the contrast just as we 00:32:28
we don't know the contrast just as we 00:32:30
we don't know the contrast just as we don't know the contrast voluntary 00:32:30
don't know the contrast voluntary 00:32:31
don't know the contrast voluntary involuntary we don't know the contrast 00:32:31
involuntary we don't know the contrast 00:32:33
involuntary we don't know the contrast organic mechanical neither so we get to 00:32:33
organic mechanical neither so we get to 00:32:41
organic mechanical neither so we get to work the Buddhists call Tata suchness 00:32:41
work the Buddhists call Tata suchness 00:32:45
work the Buddhists call Tata suchness Tata based on the word thought that that 00:32:45
Tata based on the word thought that that 00:32:50
Tata based on the word thought that that fundamentally Dada see Dada Dada Dada 00:32:50
fundamentally Dada see Dada Dada Dada 00:32:53
fundamentally Dada see Dada Dada Dada Dada Dada that's what's going on well 00:32:53
Dada Dada that's what's going on well 00:32:59
Dada Dada that's what's going on well now this is what happens you see in the 00:32:59
now this is what happens you see in the 00:33:02
now this is what happens you see in the meditative state as you are in there you 00:33:02
meditative state as you are in there you 00:33:06
meditative state as you are in there you see everything is da da and you're not 00:33:06
see everything is da da and you're not 00:33:14
see everything is da da and you're not saying anymore 00:33:14
saying anymore 00:33:15
saying anymore well that doesn't amount to anything 00:33:15
well that doesn't amount to anything 00:33:19
well that doesn't amount to anything because you've learned that when people 00:33:19
because you've learned that when people 00:33:21
because you've learned that when people do take you to the place that does 00:33:21
do take you to the place that does 00:33:24
do take you to the place that does amount to something eventually it all 00:33:24
amount to something eventually it all 00:33:29
amount to something eventually it all collapses the price of being taken to 00:33:29
collapses the price of being taken to 00:33:34
collapses the price of being taken to the place seriously you see where it 00:33:34
the place seriously you see where it 00:33:36
the place seriously you see where it really does amount to something this at 00:33:36
really does amount to something this at 00:33:39
really does amount to something this at last is the real thing the price you pay 00:33:39
last is the real thing the price you pay 00:33:43
last is the real thing the price you pay for that you see is the horrors about 00:33:43
for that you see is the horrors about 00:33:48
for that you see is the horrors about its opposite and to the degree that you 00:33:48
its opposite and to the degree that you 00:33:54
its opposite and to the degree that you take that seriously okay you pay the 00:33:54
take that seriously okay you pay the 00:33:57
take that seriously okay you pay the price of the horrors now that's as a 00:33:57
price of the horrors now that's as a 00:33:59
price of the horrors now that's as a matter of fact all so I'm not saying 00:33:59
matter of fact all so I'm not saying 00:34:02
matter of fact all so I'm not saying that you shouldn't take it seriously I 00:34:02
that you shouldn't take it seriously I 00:34:04
that you shouldn't take it seriously I mean look to be specific you are 00:34:04
mean look to be specific you are 00:34:06
mean look to be specific you are tremendously in love with someone and 00:34:06
tremendously in love with someone and 00:34:09
tremendously in love with someone and you plan and plan and plan how possibly 00:34:09
you plan and plan and plan how possibly 00:34:12
you plan and plan and plan how possibly you can get this person to return your 00:34:12
you can get this person to return your 00:34:14
you can get this person to return your love and they do and this is the great 00:34:14
love and they do and this is the great 00:34:18
love and they do and this is the great event this is fantastic but that the 00:34:18
event this is fantastic but that the 00:34:21
event this is fantastic but that the background of your mind is the thought 00:34:21
background of your mind is the thought 00:34:23
background of your mind is the thought of what if this person should be killed 00:34:23
of what if this person should be killed 00:34:25
of what if this person should be killed or or some terrible thing happened that 00:34:25
or or some terrible thing happened that 00:34:29
or or some terrible thing happened that always lurks behind the triumph of 00:34:29
always lurks behind the triumph of 00:34:33
always lurks behind the triumph of getting it so of this intense gorgeous 00:34:33
getting it so of this intense gorgeous 00:34:35
getting it so of this intense gorgeous feeling now if you know that this is in 00:34:36
feeling now if you know that this is in 00:34:44
feeling now if you know that this is in a way an illusion you can allow yourself 00:34:44
a way an illusion you can allow yourself 00:34:47
a way an illusion you can allow yourself to take it quite seriously but always 00:34:47
to take it quite seriously but always 00:34:52
to take it quite seriously but always having a hint okay danke a reservation 00:34:52
having a hint okay danke a reservation 00:34:55
having a hint okay danke a reservation the thought way back this is the game 00:34:55
the thought way back this is the game 00:34:59
the thought way back this is the game and having that as a matter of fact you 00:34:59
and having that as a matter of fact you 00:35:04
and having that as a matter of fact you can take it seriously you can allow 00:35:04
can take it seriously you can allow 00:35:08
can take it seriously you can allow yourself to get involved in life to the 00:35:08
yourself to get involved in life to the 00:35:11
yourself to get involved in life to the most ridiculous degree because you know 00:35:11
most ridiculous degree because you know 00:35:16
most ridiculous degree because you know it's all right now it's just these 00:35:16
it's all right now it's just these 00:35:20
it's all right now it's just these vibrations and so while we let's let's 00:35:20
vibrations and so while we let's let's 00:35:25
vibrations and so while we let's let's really get into it 00:35:25
that is why a person who might be 00:35:28
that is why a person who might be 00:35:31
that is why a person who might be enlightened 00:35:31
enlightened 00:35:32
enlightened sattva does not always present a kind of 00:35:32
sattva does not always present a kind of 00:35:34
sattva does not always present a kind of detached and indifferent attitude but is 00:35:34
detached and indifferent attitude but is 00:35:39
detached and indifferent attitude but is perfectly free to allow emotions 00:35:39
perfectly free to allow emotions 00:35:46
perfectly free to allow emotions attachments yrh Blythe who was the great 00:35:46
attachments yrh Blythe who was the great 00:35:49
attachments yrh Blythe who was the great Zen man wrote me once and said how are 00:35:49
Zen man wrote me once and said how are 00:35:54
Zen man wrote me once and said how are you these days as for me I have been 00:35:54
you these days as for me I have been 00:35:57
you these days as for me I have been banned and Satori altogether and I'm 00:35:57
banned and Satori altogether and I'm 00:36:00
banned and Satori altogether and I'm trying to become as deeply attached as I 00:36:00
trying to become as deeply attached as I 00:36:03
trying to become as deeply attached as I can to as many people and things as 00:36:03
can to as many people and things as 00:36:04
can to as many people and things as possible so what I'm pointing out to you 00:36:04
possible so what I'm pointing out to you 00:36:13
possible so what I'm pointing out to you is that this basic seeing that it's all 00:36:13
is that this basic seeing that it's all 00:36:16
is that this basic seeing that it's all da da da provides a possibility for you 00:36:16
da da da provides a possibility for you 00:36:22
da da da provides a possibility for you to become involved in it much more 00:36:22
to become involved in it much more 00:36:27
to become involved in it much more incautiously 00:36:27
incautiously 00:36:28
incautiously than you normally are to express feeling 00:36:28
than you normally are to express feeling 00:36:35
than you normally are to express feeling to love to throw yourself at the mercy 00:36:35
to love to throw yourself at the mercy 00:36:39
to love to throw yourself at the mercy of the goings-on completely to see so 00:36:39
of the goings-on completely to see so 00:36:43
of the goings-on completely to see so that this very perception of the 00:36:43
that this very perception of the 00:36:45
that this very perception of the illusion makes it possible to live up 00:36:45
illusion makes it possible to live up 00:36:48
illusion makes it possible to live up the illusion and so if someone therefore 00:36:48
the illusion and so if someone therefore 00:36:54
the illusion and so if someone therefore is always in his attitude to life 00:36:54
is always in his attitude to life 00:36:56
is always in his attitude to life detached and reserved it indicates you 00:36:56
detached and reserved it indicates you 00:36:59
detached and reserved it indicates you see that there's still a primordial fear 00:36:59
see that there's still a primordial fear 00:37:02
see that there's still a primordial fear of getting involved and I must say that 00:37:02
of getting involved and I must say that 00:37:09
of getting involved and I must say that you see I can't understand that very 00:37:09
you see I can't understand that very 00:37:11
you see I can't understand that very well I don't understand what people 00:37:12
well I don't understand what people 00:37:17
well I don't understand what people expect that a so-called enlightened 00:37:17
expect that a so-called enlightened 00:37:19
expect that a so-called enlightened person should not need this that and the 00:37:19
person should not need this that and the 00:37:25
person should not need this that and the other might be beautiful surroundings it 00:37:25
other might be beautiful surroundings it 00:37:27
other might be beautiful surroundings it might be the love of the opposite sex it 00:37:27
might be the love of the opposite sex it 00:37:29
might be the love of the opposite sex it might be I don't know what the horseshoe 00:37:29
might be I don't know what the horseshoe 00:37:33
might be I don't know what the horseshoe shouldn't need that but matter what you 00:37:33
shouldn't need that but matter what you 00:37:35
shouldn't need that but matter what you should scrub everything down to basic 00:37:35
should scrub everything down to basic 00:37:37
should scrub everything down to basic basic and the end of that is you know 00:37:37
basic and the end of that is you know 00:37:39
basic and the end of that is you know let's scrub the planet let's get all 00:37:39
let's scrub the planet let's get all 00:37:41
let's scrub the planet let's get all this disease called life off it and have 00:37:41
this disease called life off it and have 00:37:42
this disease called life off it and have a nice clean Rock 00:37:42
a nice clean Rock 00:37:44
a nice clean Rock I believe in color I believe in if 00:37:44
I believe in color I believe in if 00:37:50
I believe in color I believe in if you're going to do anything in the way 00:37:50
you're going to do anything in the way 00:37:52
you're going to do anything in the way of the illusory dance let's live it up 00:37:52
of the illusory dance let's live it up 00:37:54
of the illusory dance let's live it up let's really do it and let's not be take 00:37:54
let's really do it and let's not be take 00:37:57
let's really do it and let's not be take ourselves so damn seriously that we have 00:37:57
ourselves so damn seriously that we have 00:38:00
ourselves so damn seriously that we have to be scrubbed all the time of any kind 00:38:00
to be scrubbed all the time of any kind 00:38:02
to be scrubbed all the time of any kind of ornamentation or frivolity array but 00:38:02
of ornamentation or frivolity array but 00:38:13
of ornamentation or frivolity array but you see what all this is dependent on 00:38:13
you see what all this is dependent on 00:38:14
you see what all this is dependent on all this is dependent upon being able to 00:38:14
all this is dependent upon being able to 00:38:18
all this is dependent upon being able to get back to the point where it's dot dot 00:38:18
get back to the point where it's dot dot 00:38:20
get back to the point where it's dot dot dot dot dot dot dot now that's what 00:38:20
dot dot dot dot dot now that's what 00:38:24
dot dot dot dot dot now that's what comes in meditation now don't 00:38:24
comes in meditation now don't 00:38:28
comes in meditation now don't misunderstand me if I say practice in 00:38:28
misunderstand me if I say practice in 00:38:30
misunderstand me if I say practice in meditation don't be in a state of 00:38:30
meditation don't be in a state of 00:38:34
meditation don't be in a state of expectation working day after day to 00:38:34
expectation working day after day to 00:38:37
expectation working day after day to improve your meditation meditation 00:38:37
improve your meditation meditation 00:38:39
improve your meditation meditation doesn't like that you just do it but it 00:38:39
doesn't like that you just do it but it 00:38:43
doesn't like that you just do it but it is true that as time goes on and you are 00:38:43
is true that as time goes on and you are 00:38:46
is true that as time goes on and you are in that state of silence you will see 00:38:46
in that state of silence you will see 00:38:53
in that state of silence you will see this quality of the world now the most 00:38:53
this quality of the world now the most 00:38:59
this quality of the world now the most difficult pains and problems to deal 00:38:59
difficult pains and problems to deal 00:39:01
difficult pains and problems to deal with are those that are monotonous 00:39:01
with are those that are monotonous 00:39:04
with are those that are monotonous whereas you can see the possibility of a 00:39:04
whereas you can see the possibility of a 00:39:06
whereas you can see the possibility of a kind of ecstatic self abandonment in a 00:39:06
kind of ecstatic self abandonment in a 00:39:10
kind of ecstatic self abandonment in a catastrophic agony what really gets 00:39:10
catastrophic agony what really gets 00:39:14
catastrophic agony what really gets people down are those ones that drag on 00:39:14
people down are those ones that drag on 00:39:17
people down are those ones that drag on day after day after day after day like 00:39:17
day after day after day after day like 00:39:21
day after day after day after day like having to lie with bed saws in a very 00:39:21
having to lie with bed saws in a very 00:39:25
having to lie with bed saws in a very uncomfortable situation in traction or 00:39:25
uncomfortable situation in traction or 00:39:28
uncomfortable situation in traction or something of that kind or just a 00:39:28
something of that kind or just a 00:39:30
something of that kind or just a perennial difficulty that drips drips 00:39:30
perennial difficulty that drips drips 00:39:32
perennial difficulty that drips drips drips trips like a water torture every 00:39:32
drips trips like a water torture every 00:39:34
drips trips like a water torture every day now this is the kind of situation in 00:39:34
day now this is the kind of situation in 00:39:38
day now this is the kind of situation in which meditation shows its value that 00:39:38
which meditation shows its value that 00:39:44
which meditation shows its value that you are increasingly in a state of 00:39:44
you are increasingly in a state of 00:39:49
you are increasingly in a state of consciousness where the world is 00:39:49
consciousness where the world is 00:39:54
consciousness where the world is babbling every 00:39:54
babbling every 00:39:56
babbling every one of us has something you know that we 00:39:56
one of us has something you know that we 00:39:59
one of us has something you know that we say we don't like to do washing dishes 00:39:59
say we don't like to do washing dishes 00:40:03
say we don't like to do washing dishes doing accounts but when you get into the 00:40:03
doing accounts but when you get into the 00:40:11
doing accounts but when you get into the meditation consciousness you see that 00:40:11
meditation consciousness you see that 00:40:13
meditation consciousness you see that nothing is more important than anything 00:40:13
nothing is more important than anything 00:40:15
nothing is more important than anything else 00:40:15
else 00:40:15
else or less important there is no way of 00:40:15
or less important there is no way of 00:40:20
or less important there is no way of wasting time because what it's time for 00:40:20
wasting time because what it's time for 00:40:27
wasting time because what it's time for except to be wasted and you would be 00:40:27
except to be wasted and you would be 00:40:36
except to be wasted and you would be furthermore you've got you're accustomed 00:40:36
furthermore you've got you're accustomed 00:40:38
furthermore you've got you're accustomed now to sitting and doing nothing 00:40:38
now to sitting and doing nothing 00:40:40
now to sitting and doing nothing I mean meditation itself is the perfect 00:40:40
I mean meditation itself is the perfect 00:40:44
I mean meditation itself is the perfect waste of time out of your mind now 00:40:44
waste of time out of your mind now 00:40:54
waste of time out of your mind now continues with the next lecture from the 00:40:54
continues with the next lecture from the 00:40:56
continues with the next lecture from the inevitable ecstasy lecture series 00:40:56
now I want to get down to the simplest 00:41:12
now I want to get down to the simplest 00:41:16
now I want to get down to the simplest possible nitty-gritty of what we've been 00:41:16
possible nitty-gritty of what we've been 00:41:19
possible nitty-gritty of what we've been talking about in a very easy way to ask 00:41:19
talking about in a very easy way to ask 00:41:26
talking about in a very easy way to ask ourselves the question quite 00:41:26
ourselves the question quite 00:41:30
ourselves the question quite fundamentally what's all the trouble 00:41:30
fundamentally what's all the trouble 00:41:33
fundamentally what's all the trouble about in other words what is your state 00:41:33
about in other words what is your state 00:41:39
about in other words what is your state of mind when you contemplate the 00:41:39
of mind when you contemplate the 00:41:45
of mind when you contemplate the possibility of everything becoming 00:41:45
possibility of everything becoming 00:41:49
possibility of everything becoming nothing all right so the universe is a 00:41:49
nothing all right so the universe is a 00:41:55
nothing all right so the universe is a transitory system like a bubble like 00:41:55
transitory system like a bubble like 00:41:57
transitory system like a bubble like smoke like foam on the water and so how 00:41:57
smoke like foam on the water and so how 00:42:03
smoke like foam on the water and so how easy just go along with it dissolve so 00:42:03
easy just go along with it dissolve so 00:42:12
easy just go along with it dissolve so what's the problem why why don't we want 00:42:12
what's the problem why why don't we want 00:42:17
what's the problem why why don't we want to give up what do we think we're going 00:42:17
to give up what do we think we're going 00:42:21
to give up what do we think we're going to get by holding on and by resisting 00:42:21
to get by holding on and by resisting 00:42:25
to get by holding on and by resisting the dissolution now I'm not saying at 00:42:25
the dissolution now I'm not saying at 00:42:27
the dissolution now I'm not saying at the moment that as I'm a sort of 00:42:27
the moment that as I'm a sort of 00:42:29
the moment that as I'm a sort of preacher advocating giving up what I'm 00:42:29
preacher advocating giving up what I'm 00:42:34
preacher advocating giving up what I'm interested in for you to feel is what 00:42:34
interested in for you to feel is what 00:42:38
interested in for you to feel is what did what do you really feel like inside 00:42:38
did what do you really feel like inside 00:42:40
did what do you really feel like inside at the prospect of there being nothing 00:42:40
at the prospect of there being nothing 00:42:42
at the prospect of there being nothing of this whole thing being a bubble that 00:42:42
of this whole thing being a bubble that 00:42:45
of this whole thing being a bubble that dissolves you see about death the 00:42:45
dissolves you see about death the 00:42:50
dissolves you see about death the reality of the protein death people are 00:42:50
reality of the protein death people are 00:42:52
reality of the protein death people are apt to feel chilly cold lonely scared 00:42:52
apt to feel chilly cold lonely scared 00:42:58
apt to feel chilly cold lonely scared because it's an unknown the most 00:42:58
because it's an unknown the most 00:43:01
because it's an unknown the most frightening thing about death is that 00:43:01
frightening thing about death is that 00:43:02
frightening thing about death is that like there's something beyond it and you 00:43:02
like there's something beyond it and you 00:43:05
like there's something beyond it and you don't know what it is you remember 00:43:05
don't know what it is you remember 00:43:07
don't know what it is you remember facing the world as a child or at any 00:43:07
facing the world as a child or at any 00:43:12
facing the world as a child or at any time the world is full of threats mostly 00:43:12
time the world is full of threats mostly 00:43:16
time the world is full of threats mostly from other people 00:43:16
from other people 00:43:17
from other people and there are monsters there all sorts 00:43:17
and there are monsters there all sorts 00:43:21
and there are monsters there all sorts of things would scare you but beyond 00:43:21
of things would scare you but beyond 00:43:23
of things would scare you but beyond every monster is death dissolution is 00:43:23
every monster is death dissolution is 00:43:27
every monster is death dissolution is the end of it all and by and large the 00:43:27
the end of it all and by and large the 00:43:32
the end of it all and by and large the art of government is to fill that void 00:43:32
art of government is to fill that void 00:43:35
art of government is to fill that void beyond death with threats of a rather 00:43:35
beyond death with threats of a rather 00:43:38
beyond death with threats of a rather unspecified nature so that we can rule 00:43:38
unspecified nature so that we can rule 00:43:43
unspecified nature so that we can rule people by saying if you don't do as I 00:43:43
people by saying if you don't do as I 00:43:47
people by saying if you don't do as I tell you I'll kill you or you'll kill 00:43:47
tell you I'll kill you or you'll kill 00:43:50
tell you I'll kill you or you'll kill yourself 00:43:50
yourself 00:43:52
yourself and so long as we can be scared of that 00:43:52
and so long as we can be scared of that 00:43:56
and so long as we can be scared of that and so long as we can be made to think 00:43:56
and so long as we can be made to think 00:43:59
and so long as we can be made to think of death as a bad thing we can be ruled 00:43:59
and that is why no government likes 00:44:03
and that is why no government likes 00:44:06
and that is why no government likes mystics because if we define the 00:44:06
mystics because if we define the 00:44:10
mystics because if we define the mystical as the person who is no longer 00:44:10
mystical as the person who is no longer 00:44:12
mystical as the person who is no longer scared of death because the mystic is in 00:44:12
scared of death because the mystic is in 00:44:16
scared of death because the mystic is in the simplest possible language the 00:44:16
the simplest possible language the 00:44:17
the simplest possible language the person who understands that you have to 00:44:18
person who understands that you have to 00:44:20
person who understands that you have to have nothing to have something you can't 00:44:20
have nothing to have something you can't 00:44:26
have nothing to have something you can't fundamentally scare the mystic with 00:44:26
fundamentally scare the mystic with 00:44:28
fundamentally scare the mystic with death because say well what end can it 00:44:28
death because say well what end can it 00:44:32
death because say well what end can it all come to what's all the trouble about 00:44:32
all come to what's all the trouble about 00:44:34
all come to what's all the trouble about the most it can come to is nothing I 00:44:34
mean there may be some troubles on the 00:44:39
mean there may be some troubles on the 00:44:41
mean there may be some troubles on the way of resisting this basically 00:44:41
way of resisting this basically 00:44:43
way of resisting this basically resisting I mean as you might say the 00:44:43
resisting I mean as you might say the 00:44:45
resisting I mean as you might say the very cells in your body resists their 00:44:45
very cells in your body resists their 00:44:47
very cells in your body resists their dissolution and so in this resistance as 00:44:47
dissolution and so in this resistance as 00:44:50
dissolution and so in this resistance as an experience called pain which we've 00:44:51
an experience called pain which we've 00:44:54
an experience called pain which we've been discussing but beyond pain is is 00:44:54
been discussing but beyond pain is is 00:44:57
been discussing but beyond pain is is annihilation or so it seems anyway what 00:44:57
annihilation or so it seems anyway what 00:45:06
annihilation or so it seems anyway what will it be like to go to sleep and never 00:45:06
will it be like to go to sleep and never 00:45:07
will it be like to go to sleep and never wake up nobody can think about it but 00:45:07
wake up nobody can think about it but 00:45:12
wake up nobody can think about it but what is that state when you're teased 00:45:12
what is that state when you're teased 00:45:16
what is that state when you're teased out of thought 00:45:16
see get with it going to sleep and never 00:45:20
see get with it going to sleep and never 00:45:23
see get with it going to sleep and never waking up this is not as he would 00:45:23
waking up this is not as he would 00:45:29