Notions-Demolition Satsang - 4th December 2018
Saar (Essence)
Ananta guides seekers to abandon the burden of conceptual certainties and mental positions. He emphasizes that suffering arises from interpreting sensations through rigid notions, inviting a return to an undefined, natural state of being.
Pain is inevitable, but suffering is optional; it is the mixture of discomfort with our ideas about it.
Leave yourself undefined. Even the highest spiritual concepts are just thoughts that must eventually be let go.
The only difference between a master and a disciple is that the master remains naturally in Dharma without effort.
playful
Transcript
This transcript is auto-generated and may contain errors.
Namaste. Welcome to satsang today. It's between me and you that you have destroyed the capability to believe the next thought. You effortlessly don't believe the next thoughts, but I have to make an effort for not believing the next. Yeah, seemingly this is the only seeming difference—not substantively, but in the world play—that something that seems effortless here, feels less effortless or more effortful at a certain point in our life. And it's getting easier for all of you, but it is these 'Donkey Kong' moments which get you more. You know, some of you don't know this example. Growing up, I used to play these video games for a medium called Donkey Kong. In that, there were two types of obstacles that Mario had to cross to rescue the princess. Donkey Kong would throw either coconuts or barrels. At the initial level, only barrels will be coming in, and it's just a jump. Then as levels grow, you have coconuts and others. What are these coconuts? World events and what the thoughts come about those. 'But this is definitely this. How can he say? I don't know what it is. I know what this is!'
So when it's with some strong emotion—anger, lust, frustration—all of these, when in the relations, we learn so much about these coconuts. Then they can feel like, 'This is really it.' It is like this because it seems like the objects in our perception are so much in resonance with our interpretation of them, and we keep gathering evidence. 'No, see, it is like this. It is like this.' And then some other event happens. 'No, no, it is so.' So we keep gathering the circumstantial evidence to make the claim that this is how it is. And I don't say there's nothing inherently something like that.
I was taking this example that we are in satsang here on a very busy road. Now sometimes when these ambulances come and go, because we want to be in silence, we want to be in a particular state, we think we know what is best for us. Then we say, 'Oh, that ambulance siren should be not so much. It should be less noisy here.' This kind of thing. Now we are wishing that it goes away, but the ones who are inside the ambulance are probably hoping that the volume could be even louder so that people could move faster. So it in itself is neither here nor there. It is our judgments which make us seem like we're open to something or closed about them. It's our interpretation about them which makes the difference.
So yes, the only seeming or apparent difference between a master and a disciple is that the master is naturally remaining in Nirguna Brahman, as for the disciple it seems like it's effort or struggle. But this becomes more and more natural, and then the apparent distinction between master and teacher also dissolves because ultimately these are also just notions, which is a concept. I got the report yesterday saying that you were asking about the concept, 'I really believe is true is even a playing the game.' And I said, 'I will just see, it's just a thought.' So they said, 'Then is Guru equivalent? Is that just a thought?' I said, 'Of course it's just a thought. It's just another concept.' But seemingly, in this play, some concepts—and all depends on our existing conditioning—using some concepts can play the role of burning others, and some concepts just seem to lead to more in a conceptual cooking up.
So concepts like 'Who am I?' play the role of burning the rest. So many can also conceptualize a lot about even this. You can start working on a thesis of 'Who am I?' Look at this tree or from a material start making conclusions, 'But this is what I must be.' But formally it can work like this: I do question 'Who am I?' and it dissolves these other notions, these other concepts which maybe were holding you. I can see nobody's able to pay attention. We can come back. I don't talk easily with these concepts which I feel play the role of burning up everything else. Part of the point of satsang is not that we can build a new spiritual dictionary for ourselves; rather, it's a great forgetting. In this great forgetting, what are we still hanging on to? Because if I say 'forget about it,' what would feel like an attack? What if I said 'forget about him'? It feels like an attack. It's not this.
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Anybody suffering, and it's very hard to miss you guys if you have a concept that... give me an example of that. You know, what is apparently perceived anyway, but let's take this particular example if you are speaking of which. So some would see it as great auspiciousness and some would see it as suffering. Now both would find it very difficult to come to an overlap about that because your doctor can be seeing it might seem so apparent that this is conditioning you, and some who are in a way trying to even get these experiences feel like, 'Wow, this is what needs to happen here,' or you see something like that.
So again, it's a question of perspective. So can we really be certain that this is how it is? This is how something is? And in a master saying 'let go, let go of the notion that you know what something is,' that can seem a bit strange. Even ultimately the notion of suffering itself—what is it actually, suffering? Is this pain that we call... yeah? No, what do we define suffering to be? Is that pain? This game, the part of this picking occasions. But suffering is what we call this pain or discomfort mixed with our ideas about it. Suffering perpetuates because of the notions we have, especially the notion that 'this should not be so.' That's why they say, 'No, pain is inevitable, but suffering isn't.' It's how you react to it, in a way, how you interpret it to be, what you think it is.
So suffering is always plus interpretation. The sensation being just in itself is just a perception, and in the openness in your beingness, there is more than enough space to have this experience or the opposite effect. Suffering and pleasure can be both tasted as far as anything can be a phenomenal experience in this world. And maybe we spoke about it before where we've looked at this, and even doctors certainly study like pain met with openness and acceptance was much easier to manage, and it seems like the medication required for even those big patients goes down drastically versus pain which is resisted. So this is again not the outward activity. Of course, if some medication is needed, it's fine, or some other remedy is needed, it's fine. I'm saying the extent to which it becomes suffering is dependent on how much we are resisting it or fighting it.
It's not a statement saying that there could be no pain. There was big pain in my ribs a few weeks ago. So it's not a statement of 'there will be no pain,' but you know, it is fine. It's just that it is accepted for what it is. There are these sensations being experienced, but when we start mixing it with, 'I mean, how come? Why me? Why this happens? Why am I not this video exactly? Why is God so unkind?' then that becomes more strongly wanted. For more space and openness, then help can come. It is not that necessarily the best help comes when we take the position 'I am going to help.' I'm not saying that if this unfolding is happening of help, then we must... I don't know why I'm taking a position because that is also a question. I'm not asserting either side of it. I'm saying that in more emptiness, all that is required can flow through us. In fact, it flows through us.
In fact, I'm saying something more than that. I'm saying that irrespective of the positions that we take, what has to unfold in this realm does unfold. Forget about your reaction. No, no, forget about your notion that you were right about something. Forget about your conclusion. And it does not mean that the opposite is true. There's nothing like 'help, help' or 'don't help, don't help.' Forget about that also. We may never give either position and see what is natural. Again, for the mind, this is crazy territory because the mind can only understand this or that. So then, 'Should I help or should I not help?' But your true space is broader than that. It is not so binary. Your life is not so constricted in these opposites. It's not caught up in these binaries of zero and one.
It's the feeling that I have to rest on our conclusions that 'I know what this means, I know what she knows.' That is the root of our conditions. And we start looking at everything: 'What do I actually really know?' And we don't even know the very basics. These fundamentals—we don't even know whether this is the waking state, really. Do we know? You know what waking is, or who wakes up? We don't actually know whether this is just a video game or a simulation. There's a big movement out there called simulation theory, computer simulation. So what do we actually know? If you don't even know if this is a video game, why are we so predictable for my orgasm? Or if it has some substance, then what is it that we actually know?
Now we learned the term, and you also have been picking it up, so you might say, 'All that I know is that I am.' But do you actually know? You see that it's a classic mission. Sometimes very sure, something not so sure means that we are not. It is also just a notion. So what is it that we actually can conclude? Because you are saying that 'I may not exist' in the sense of rejecting, and then the seeming 'Oh, you're being asked to leave it or forget about it.' All that seemingly has come to find out who I truly am, and this confusion can be very frustrating or whatever. Anything that you say is unnerving and frustrating. If I was to say 'auspicious,' yeah, but then that seems logical. One must see auspicious for whom? Unnerving to either end of the pollution, yeah, either end of the spectrum. All of these are just words.
But in the same report, there's still something. I'm saying that even what you're saying, even what is being spoken from here, it's just what it is. Now if you do not know any of these, what any of these words meant, then how is it? Again, without those words, the paradox that there is this both going on like two forces. One means that frustration, 'I'm confused, I don't know who is talking nonsense.' Sometimes it says 'do this,' I'll do the other thing here, right? The best one. But in the doing of it, or at least we attempt to do it, whatever, it just comes peacefulness. So these are the paradoxes between a positive like that. You know, which of these applies to you? I mean, in the sense, you should be surprised how you end up in the between the opposites. Trust. We should be trusting. Maybe then there's not much music if I'm not fully immersed there, then I can... then I use it. But that's just not record another force.
Yeah, yeah. So which of these then can we say for certain?
I can't see. Yeah, but inwardly are you that open? Knowing what you're believing. Without wordly, you can't see. It feels nice to be this peaceful. Maybe it's now, feels much more natural. Questioning feels less natural. Now we saw you stuck between completely natural and feeling less natural because we make these paradigms and then we have to live up to them. That 'now I'm more natural, now I'm less natural.' What really applies to you that you know for certain? This really applies.
Yes, yeah. Believe. You can believe anything.
So to me, that is how it doesn't apply. When you check, what do you find? What truly applies to you upon taking big experiences? Having experiences, 'I' is which one? And so I'm thinking, 'I am having experiences.' I'm just looking at it word by word. So 'I' is which one having experiences? Let's go to the next one. 'I have' means what? And the only one I can fix here. 'Here' means here is the opposite of that. Yeah, you're not there, you're just here. If you like that, there is a boundary to where you are and where you are not. Doesn't want to believe that you are this piece. Didn't participation sensors that look.
Having experiences. 'I' is which one? And so I'm thinking, 'I am having experiences.' I'm just looking at it word by word. So, 'I' is which one having experiences? Let's go to the next one. 'I have' means what? And the only one I can fix here—'here' is the opposite of 'there.' Yeah, you're not there; you're just here. If you like that, there is a boundary to me where you are and where you are not. The mind doesn't want to believe that you are this piece. It says, 'Look, no concept can live on its own.' So you said that the only thing I can say with some certainty is that 'I am here now.' We looked at 'I,' we looked at 'am,' and we're looking at 'here.' What does 'here' mean? 'Here' is apparently the opposite of 'there.' 'Here' as a reference. What references? Right? Yes. Did you find yourself there? How did you not find yourself there? I wish you looked at the sound. This is good. Sound comes, sound goes. Are you there or you are not? Okay, it seems incomplete. Yes. Is that complete even?
Now he's just trying to confuse us or confound us. And in a way, that is true. In a way, it went towards stopping your certainties—those things which you are so certain about. Even the concept 'I am here.' When investigated, does it hold any good? Can you inquire for even two minutes? You can't find one element of truth in this 'I am here.' Just three words. 'I'—we can't find it in that way. The 'I' which would be here or there, especially locally in any way, that is definitely not found. It seems to kind of... because, yeah, what is 'you' and 'me'? How is 'I' different from 'you'? About the boundary, I'll offer a beautiful story. Here we go. We'll read it together. This disciple... the story of Ribhu. This is a lovely story told by Ramana Maharshi when a visitor asked him to explain a parabolic story of Sage Ribhu and his disciple Nidagha. It is particularly instructive.
Although Ribhu taught his disciple the supreme truth of the one Brahman without a second, Nidagha, in spite of his erudition and understanding, did not get sufficient conviction to adopt and follow the path of Atma Gyan, but settled down in his native town to lead a life devoted to the observance of ceremonial religion. But the Guru loved his disciple as deeply as the latter venerated his master. In spite of his age, Ribhu would himself go to his disciple in the town just to see how far the latter had outgrown his ritualism. At times, the sage went in disguise that he might observe how Nidagha would act when he did not know he was being observed by his master.
On one such occasion, Ribhu, who had put on the disguise of a village rustic, found Nidagha intently watching the royal procession. Unrecognized by the town dweller, the village rustic inquired what the bustle was all about and was told the king was going in procession. 'Oh, it is a king! He goes in a procession. But where is he?' asked the rustic. 'There, on the elephant,' said Nidagha. 'You see the king is on the elephant.' 'Yes, I see the two,' said the rustic, 'but which is the king and which is the elephant?' 'What!' exclaimed Nidagha. 'You see the two, but you do not know that the man above is the king and the animal below is the elephant? What is the use of talking to a man like you?'
'Pray, be not impatient with an ignorant man like me,' begged the rustic. 'But you said "above" and "below." What do they mean?' Nidagha could stand it no more. 'You see the king and the elephant, the one above and the other below. Yet you want to know what is meant by "above" and "below"?' burst out Nidagha. 'If things seen and words spoken can convey so little to you, action alone can teach you. Bend forward and you will know it all too well.' The rustic did as he was told. Nidagha got on his shoulders and said, 'Know it now. I am above as the king, you are below as the elephant. Is that clear enough?' 'No, not yet,' was the rustic's quiet reply. 'You say you are above like the king and I am below like the elephant. The king, the elephant, above and below—so far it is clear. But pray tell me, what do you mean by "I" and "you"?'
When Nidagha was thus confronted all of a sudden with the mighty problem of defining 'you' apart from an 'I,' light dawned on his mind at once. He jumped down and fell at his master's feet saying, 'Who else but my venerable master Ribhu could have thus blown my mind from the superficialities of physical existence to the true meaning of the Self?' Oh God, Master, I crave thy blessing. Right? So the 'I' itself—what is thought is known about it. Absolutely beautiful. Maybe everything that is working in us, the name given is Nidagha. It is not this month, it is this month. Do you have to rest on a conclusion?
That's my conclusion. Yes, I see what you mean there, because you can feel a bit wobbly to not have one.
But if I invite you there to the wobbliness, then you come with me. Suppose you did come away from the certainties to this seeming wobbliness. How big is the wobble? Don't carry it. That all conclusion is possible—it's like somebody else's bag on a conveyor belt. Okay? Somebody else's bag on the conveyor belt. Or the train, and putting the luggage on your head. Yes, yes. That's what we've been doing—carrying our burdens, carrying our conclusions. Even sitting in satsang, some of us are listening a lot to what the mind is saying. You keep it toward this voice is saying. Others are listening half and half to what the mind is saying and this voice is saying. And some are listening more to what this voice is saying and little to what the mind is saying. And that gives you this kind of dual relationship. It can feel a bit painful because you get pulled. Yeah, it's like a hand being pulled from both sides trying to manage, you know, juggle both. And what I'd want you fully is just like, no, no, leave the other one. Leave the other one. It's no good for you. The mind says, 'Leave this one, he's no good for you.' This one says, 'Leave the mind, it's no good for you.' This is the only seeming choice.
I can't do it. I can't manage both of you. What I'm feeling... I can't resist being in a state of 'I don't know.' Whatever comes here, then what?
Yes, yes. Well, don't start that 'I don't know' by going so much, you see? Because I'm going to leave myself undefined. Are you defining that? Just like that's what I'm saying. This super channel now—the channel is not saying, 'Now I'm just going to be natural.' So it is not about picking a position. I know it's a bit frustrating. It is like not this also, not that also. Just let go of any position-taking. Don't take any position, including the one of not taking a position. It is not as weird as it sounds or as impossible as it sounds. It's how you are now before you start thinking about it. Just don't compute anything that you are going to say, you are going to do, you are not going to say, not going to do. Don't rest on any conclusion. Don't take on any position to be the truth. Then what happens?
It can seem a bit strange. It doesn't happen because... it can immediately be very... okay, someone can feel a bit strange. But what's going on? See, I don't know. Is this freedom? Is it this kind of thing?
But let this get released. You got so used to living with conditions that living openly seems a bit too much. Yeah, it should be like that because that is crazy or lazy or something else. But also it makes that 'this' and 'that' if at all. So you shouldn't be like that. It is trying to define how you are, but you are not being an animal. Leave yourself, leave yourself undefined. Even all the fancy stuff related to just words—leave yourself undefined. Because even in the highest motion, even in the highest motion, it's just a thought. It's just a thought, just motion. Don't you live here? So should you fight the mind or let it be? The mind is the one. The mind is saying, 'Understand.' You just let it go like bags—somebody else's bags on the conveyor belt. You fight it to accept it? No acceptance or renunciation. My doing now? The mind will be offering you conclusions about what that means, but then you just don't rest on those. Leave them also. Come and go. Simply switch. But for the mind, it's not a possible switch. The mind will keep saying, 'Is it on or off?' Or they will say, 'Okay, what he's saying is about a little right there or not.' But I'm not saying any of that. It is not fathomable, not computable. Okay? All these ideas, and you will see through them. 'I' and 'you'—it is like A and B. What is the difference between A and B? The same difference between 'you' and 'I.' You feel like we come into spirituality to make a master conclusion about ourselves, which is that 'I am free,' 'I am God,' 'I am something like that.' But in spirituality, you're truly seeing that the whole game is a fraud. All these conclusions are just thoughts. If it is only conceptual, there is no difference between the concept and the ego. Was it the concept 'I am God'? If it is conceptual, forget these words. Forget all your conclusions. Forget your position in this motion. Don't try to figure out how you must be now. Behind all your conclusions, the thief is there. The thief is there, 'I,' hidden in all of them. Sometimes posing as the police. When the thief is easier to talk to, see that's the talk. No, he's in control. Be concluding in a world of conclusions. We can conclude that, yes, this is a good thing. We collected.
The collection was happening word-for-word, books, the car, in terms... it's when you speak of especially the spiritual concepts. We are collecting them so that we can come to the truth. The truth is simpler than any concept. So you might feel like it's a treasure that we have, but actually, it is clouding the treasure in a way. And many times in satsang, the mind itself starts playing the role of a policeman because it feels free to sell you all this desire, duality, doership, you see? But what runs it here is somebody saying, especially the Master saying, 'But drop this or that and you become big.' Every time you say 'but,' who was there to rob the mind? A division of a group of policemen. Any conclusions that you still feel are you, you're special—just a thought. Put these concepts away. Don't fry it. Don't touch fire. Right? That is not... that's why also the concept 'don't touch fire' is also a concept. Okay? The only one you want money like that, maybe there you want to keep that. Do you think that we don't know? Let's look. Like even she said that, because this is a conclusion that we are buying—that there are too many things. This is... well, you have to believe all of this seems to function like this. So we have those concepts so you can't let go of this motion. Would the world function like this? Is this a gravity? Well, the thing is, then you have to kind of let go of the world in this moment. Then you let go of all the concepts. That's what... why do you want to hold on to the world despite the activity? Insightful. Because it's true. You let go of the notion of the world and you let go of the world. Why you don't want to let go? Hey, let you really let go of the world in the sense that... so you will not be able to call the world 'world.' Will it exist at all? Used to get very confused. And one of our urges is to see that everything that you see is just a thought. All objects are just like that. I have to awaken you, then I see that it is a motion which seems to be keeping them that way, keeping some apparent world there. So why do I have to hold on to the world? So you're like in two different... I don't know what the closer... you're the world like this, and then when you invite us to look deeper, there's also something like where all the world feels not as textured as we think, you know? For example. So then we cannot be certain about it. Even this—that we are in both—can't be certain. If you are happy to just stay with how everything appears, there's no investigation. The main part of inquiry, the path of looking, it is to see, okay, so are things really as they appear? Or even, are things really as we are concluding them to be? Again, please. Yeah, so let's look at this. You say that when we're at a time, it appears as if we're in both places. Like we have the world and also we're at a place which is undefinable, unrepeatable. Now, which one is that which is involved? I'll be happy to rest on that conclusion, but okay, in satsang I feel that both...
There's no investigation, meaning part of inquiry, the path of linking it is to see. Okay, so are things really as they appear? Or even, are things really as we are concluding them to be? Again, please.
Yeah, so let's look at this. You say that when we're at a time, it appears as if we're in both places, like we have the world and also we're at a place which is undefinable, unrepeatable. Now, which one is that which is involved? I'll be happy to rest on that conclusion, but okay. In satsang, I feel that both in the world and meditation or something, not just outside, this kind of thing will appear bit by bit there.
That's fine too. We're only saying that at best, it is like a pit stop. No, since it's a short stop, I am pushing you beyond. Like this thing, can we really say any of this is? Is that an idea that it's bad not to know? Like, it's okay at all. It's more habit, knowing, grasping the notion of environment. Yes, because how many years you know what people like them. Okay, what else? I'll give you three. Fine, you can keep it.
Okay, because I think it like, I feel like more burdensome in your district or not the notion of enlightenment itself, but because the fact, the notion that you can't let go of it, more burdensome in your case. It seemed as if it was the notion that I can't let go of the notion of enlightenment because more exactly.
Yeah, but you still have the notion 'I can't let go of the notion of enlightenment.' So you keep the notion of enlightenment, you do not have to worry about it. How many are you? You said okay, enlightenment is the notion there is. It is a thing called enlightenment. Okay, it's like I have one notion which is chucking everything else, it's thought about chucking everything else in mind. But then when I don't let go of it, then the secondary concept comes: my notion on keeping enlightenment, hugging enlightenment, seeing enlightenment is here. Okay, the notion of enlightenment. Once you become connected, suppose you didn't know this also. Do you want it? One notion to work it close to the notion of enlightenment. Second is 'I'm not letting go.' No, I need both, you think? Then third, you want what I wanted. Okay, so one: the notion of enlightenment. Second: that you have about it. Third: that you want it. That's it. Get it? Also, do you have this four? You've got. I seem to keep.
All over, we are waiting. So she got four. How many more will we be making? Pakka? Okay, now that he lives like a proper wheel, so that one knows new one.
One notion is 'I don't...' So let's put the first one first, which is 'I want to be free.' Because if you see the other one, 'I don't want any notion,' then obviously gone. 'I don't want to be free' also. So first you have to say, 'Yeah, I take away all the notions that side.' Yeah, it's a deal. Yeah, so you want that one notion, 'I don't want any notions.' No, I don't want to keep. I want you to. So you want one notion, 'I want you thinking.' Yeah, so that's the one notion you want. That one you to keep. How many notions? So for these two notions you want with all you want. 'I don't want to be afraid' as one motion. Okay, 'I want clear understanding.' That's it. This is direct, amazing. Lots of notions, misters. Any you want? All of it? You choose. You choose for me is one notion you want. Then that's it. You choose the notion I should keep. Then what? Same, I know. But being in the world too, yeah. Okay, being in the world involves any other notions? Yeah, wonderfully. So you want to be the householder, this one. No contract time, no, no motion. It's all the notion. This one is then play the part like no notion, but absolute clarity. No notion, but absolute clarity. So one notion, your absolute clarity. Because absolute clarity is just a notion, because truly you can't understand. One notion means, you know, I mean I can't... it's a thought. I said this is a concept and that whole collection of what I know, any funny concept, anything that can be conceptualized, you know, soup in our own time reasons. Notion, yes. I say anything that I want, yeah, I cannot be accounting. Is that name that you feel like you cannot let go of? You want the license to keep it, including the not holding on to the notion 'I don't want to take.' Yeah, what's the contact? Not your feet is the one notion. The world online sends us picking up new ones is they built all the motion they should keep. The one that you choose, you wanted that one motion I choose in. Some more motions I want to keep, even though some feel something they will keep me. Yeah, no notion there are deep, even though something you will keep me, but I won't believe that. 'Let thy will be done,' one motion. Yeah, I want to keep. No plot spoilers. One asking for one, one max two, two, three, three. Even have very simple eyes after this that makes people integrate once itself. It does not know where the small flies. I know. First you have to say, how many notions do you have maximum license for? Three. Then next one is 'The moment is my best friend.' Abide in the notion on the high plane. Nominally you have twin brothers. You have killed the thought factory, Father. That one you want? Only that one? You kill the thought factory. This piece you... so whatever. And now you're thinking and believing, you better be in your list and those way I'm always telling victim. So one notion we want to silence is enough. Only one. Not even that. Not even no list. What does this one say? What did you say? How do you want? If this was the deity, you're making these. I can't do without. You're gonna campaign too. I want to keep my iPhone in my... so it's two options I have. Use that 'I am this body-mind' and second is that 'I don't want the view.' Both are notional. So you want to keep these wearable. Actually, even Matilda must be here. The thoughts are not in your perceptive. You don't perceive your thoughts. That's what that every need the console. The game is a good. What are the thoughts, concepts that you feel like you can't do without? And today, in a good mood, I'm giving you license for four of you to hold on to some of them. How many questions? Somehow in your one, but it's really like which are they're always like we do know that kind of cozy begins. What are the ones that I want to take because I feel like I can't do without that? But even for this, I have to pick up a notion for, yeah. You know, it's like the two, the notion that you have to pick up which is always, always this contract. Everything is gone. That's the notion you want to keep. That's it. Nobody else wants any notions to hold on to? Our jobs and so pulled it up. Going once. All the rest is one mom place. Bingo's closed. Now you can only believe this which are grouped in a list. Thank you all so much for being something to do that. Guru Sri Mooji Baba Ki Jai. Guru Paat-shala. All through a notion-demolition satsang. Good. Yeah, I like this notion, notion-demolition satsang. And a lot has come up. Thank you that no notions to be found that were wanted on easy to be kept.