Wait for me over the rolling sea, see him come. Over the rolling sea, Jesus waits for me. Over the rolling sea, see him come. Over the rolling sea, Jesus waits for me. Over the rolling sea, see Him come. Over the rolling sea, Jesus waits for me. Over the rolling sea, singing. Shall I say, Adonai Elohim,

[01:12]

Adonai, Adonai. It's pretty far out when somebody who was born a Jew and has a Hindu name can sit singing love songs to Jesus in a Catholic monastery. New ballgame. Clear minds start again. This conference is designed so that every hour you have an entirely new dance.

[02:26]

Totally unpredictable, no continuity. And it is the buoy base, the potpourri that you're going to steep in for these five days, that I'm steeping in. One point somebody pointed out to me there seemed to be a lot of stuff at this conference, a lot of words and things. And I said that I wasn't having any difficulty because I spent a lot of time at the Fillmore Auditorium in San Francisco, where there would be 25 light projectors and a rock and roll band, full volume, and strobe lights coming down and you gave up linear transmission.

[03:29]

You just let the circuits overload and you just re-came into a new level of consciousness. And this is just a method we're going through now. This is the method of transcending words. We're just going to overload the circuits till you give up the linear transmission. So you don't have to listen to anything I say because words are birds and they go by very quickly. And the transmission, I think Dr. Paniker pointed out very beautifully when he said about Roshi's speech, I lost a little in the translation, but I got the message and the vibration. I felt the being, even though I... When John David asked me if I would speak to the topic of what can we say about the self to be realized, I in a very cavalier fashion said, I'll talk about anything. Because the title doesn't matter, I always say the same thing. Then I spent the next month, since he talked to me, trying to figure out what the title meant.

[04:37]

Which I may or may not have figured out, I'm not sure. I feel like I'm a program in his mind that's running off at this point, hopefully satisfactorily. It seems in a way we haven't been talking about anything else in all these days other than what can we say about the self to be realized. Brother David, when he said, form is love made manifest, said that we are love. And Dr. Panikkar said we are the word of silence. Swami Venkatesananda said we are ahimsa.

[05:57]

And the Roshi said we are empty-ness. We are Buddha-ness. The question turns out to be how big the S is in the word self to be realized. Which self are you talking about? There are like a, it's like a continuum of S's getting bigger and bigger and bigger. All of which are illusion, by the way. But it's nice to think about them as real for the moment. There's the little self who you think you are now, listening to me talk. It's like that thing we talked about before. If you think there's someone listening or there's someone talking, we're still all haven't gotten to our true self because in the true self there's only talking and listening. And here we are. And you are no more identified with the listener than I am with the speaker. Beyond the little self, the illusion of separate personality and body, then there are these different inner selves.

[07:13]

And some of these selves are selves that we're evolving into as we drift away from worldly attachments. I have an interesting relationship with my guru and he gave me this name Ram Das and Ram Das means servant and Ram is one of the incarnations of Vishnu. So it's one way of saying servant of God. And I am part of what would be called a servant sect, a bhakti sect of devotion that interestingly enough has as its, ha ha, you just all disappeared. We just all went to a new plane just then. We're right inside each other's heads now. You can't get away. See how hung up we all are on the visual? There's nothing to see. It's all right in here. And my guru talks to, this sect is a sect that's very interesting because the symbol of the servant sect of which I'm part is the monkey Hanuman.

[08:36]

Now, this is quite extraordinary, because thinking of my background now, ex-Harvard professor, imagine me sitting in front of a 10-foot cement morty of a monkey, worshiping him in India, day after day. And imagine what I think my father must be thinking of all this. And how am I going to square this back home? How am I going to explain how I worship a monkey? Well in fact that's part of the sophisticated exquisitries of Hinduism because all of the different aspects of the faces of God are reflected in these different beings and you find your particular way through, your particular form that is one that's in tune with your particular karmic predicament or predicament at that moment. So little did I expect mine would be service, but it turns out that's what it is.

[09:41]

And Hanuman is the perfect servant of Ram. And to give you the clue as to where we're going in the discussion, at one point Ramakrishna reports Hanuman and Ram are having a conversation. And Ram says to Hanuman, who are you? And Hanuman says, When I don't know who I am, I serve you. When I know who I am, I realize you and I are one. So that in a way, my relation to Hanuman is as my vehicle through to Ram. And Hanuman is my advocate, if you will, or he's the being through which my love moves towards God. Now my Guru talks to me often as Ram Dass, but every now and then I notice that he's not talking to me.

[10:48]

He's talking to who I would be were I Ram Dass. Okay? In other words, I used to be Richard Alpert and then I was named Ram Dass. Well, once you name something, you grow into that name. And the growing into the next level of consciousness or your next self is one of surrender of the old self. I want to give you an example of this because it not only will show you something that we were talking about this morning, which is how you get teachings from the Guru, different forms, but it will also deal specifically with the issue of how you do deal with the changing selves. I've just returned from a couple of years in India. Let me just footnote my whole remarks by saying I tend to give a very personal type of presentation because I'm just doing it and I can only talk about what I'm doing and how I'm doing with it and share my journey with you.

[12:06]

I'm on the path just, I mean, I may be called a master in this particular chessboard, But, you know, it's a cosmic joke because we're all in the stew together and we're all working on ourselves and I'm just, you know, and all I can do is share with you my journey. Not that I think my journey is any better than your journey, it's just a different one. But sometimes from just hanging out around the campfire at night, sharing our ways through to God, which we've been doing for thousands of years, We learn to honor our own trip. We get a little new perspective about our own work, a little bit. And that's really part of what our dance is here together. And my relation, my work is very much through my guru. Not necessarily the physical man in the blanket in India, but the guru within. But he's the doorway through to that guru within, which is ultimately within my own heart. Well, I had been in America for a couple of years and I had been on the circuit, the holy man circuit, and I was overwhelmed, which I'm sure some of you gentlemen are familiar with.

[13:13]

It used to be called the cream chicken circuit in the Harvard professor days. Now we're all vegetarians. And I had gotten overwhelmed by my own impurities. because everybody wanted me to be holy all the time and I was into needing love from everybody so I was always what they thought I should be but that wasn't who I thought I was. So the discrepancy was a little overwhelming and after a while I began to feel like Dorian Gray or something like that, that I had some horrible monstrosity back behind the holy clothes and so on that I couldn't show to anybody and I was getting to be very lonely in there in my corruption. So I rushed back to India, and I rushed to the feet of my guru when I finally found him. And he said, what are you doing back in India? And I said, well, I'm not pure enough to do whatever it is I'm supposed to be doing.

[14:15]

So he hit me on the head and said, you will be. That took the pressure off. Well, then I was a year and a half, and a number of times I reminded him of his promise. And each time he'd do something like give me a mango to eat or something, you know, to show me that it was all working fine. The ways are inscrutable. I can just, you know, share the kind of... I don't understand what he's doing. I mean, he may be a complete madman for all I know. But he's my guru and there's no choice, so it doesn't matter if he is a madman, that was just my karma. Well at any rate, I came back to India and I had a lot of Westerners who had found their way to being around the scene. Now I had come back to India to do my serious spiritual work. which in my mind is you go into a cave and you sit in yogic postures and you meditate and you wash in the river and you fast and you do the purifications and that's really what I wanted to do in India.

[15:27]

But everywhere I went there were these Westerners and they were so desperate for a guru that they were looking at me, you know, and there I was trying to get the teachings and they were like flies, you know, it was like, go away, let me get on with it. their call was my I had to keep doing the thing I had to keep being but all the time I was being holy towards them and nice and helpful and sharing and guiding them to this guru and that guru and so on all the time I was getting angrier and angrier inside right but the anger was I didn't have any right to be angry this was my work to serve them but I was angry because I wished I was somewhere else because anger is always attachment to a model of where you wish you were other than where you are or how you wish it was other than the way it is. And the minute you stop having models the anger goes. So I had this model of how I was going to become a realized being and they weren't helping me. So I thought.

[16:29]

And so finally I arrived at the place where my guru was And all these people, now they had my guru. They didn't need me anymore. So they all turned to him and they ignored me. And I felt great release. My guru started to say to me every day, you must tell the truth and you must love everyone. And he warned me about a number of other minor matters like women and gold and things like that. We'll stay with a major storyline at this moment. He kept saying, love everyone and tell the truth. Well, now I was faced with this contradiction. See, I could love everyone, but if I told the truth, the truth was that I really didn't love all these people. And I thought about it and I realized that I'd never really told the truth.

[17:31]

You know, I'd always been busy loving everybody. And I thought, well, gee, here's an interesting chance because they've all got a guru, so I'm off the hook. So I think I'll try being truthful. Well, there were 34 of them. And within two weeks, I had found out a reason to be angry at every one of them. One of them was too nice. I mean, I had all reasons, like built up anger in me towards each person just because of this frustration. And so I'd throw people out of my room, and I'd slam the door, and I got really quite vicious. But I was doing what my guru told me. I was being truthful. Now, during this time, I was working with a tapasya, an austerity, and I was not touching money, which is not a hard thing not to do in India, or a hard thing to do in India. because hardly anybody has any anyway and everybody's used to taking care of you if you don't have money.

[18:36]

In America it's a different thing because everybody has so much. So I was in this predicament that the place we were staying was eight miles away from the temple. And every day we used to go on the bus to the temple. And I used to be dependent on somebody else to pay my car fare, since I couldn't touch money. But then I got angry at everybody. And I was too angry at everybody, my pride wouldn't let me take the money, so I had a walk every day. Which got me more angry, as you might imagine. Well, one day I arrived at the temple and I was really furious. Just at myself for having gotten into this predicament in the first place. And I was so angry that one fellow brought me a plate of food, a very beautiful being, but who I'd had just a recent fight with. And I was so angry I picked up the plate of food and threw it at him.

[19:40]

And my guru was sitting right across the courtyard watching this whole thing, called me over and he said, something troubling you? And I said, yeah. I said, I'm really angry. He said, what are you angry about? I said, I'm angry about adharma. Adharma. That is all things which are increasing the illusion or going against the path. I can't stand the impurities in all those people and in myself. I know it's all in me, but I can't stand it. And I said, the only person I love in the whole universe is you. I can't stand anybody else. I hate everybody. And with that, I started to cry, and I was just sobbing. It was all this emotion that had been blocked in me. All that anger had blocked me off from all that love, and I was just pouring out this crying.

[20:46]

And he sent for milk, and he was feeding me milk and patting me on the head and pulling my beard and all kinds of things. Finally, he said to me, no, he says, no anger. He says, uh, love everybody. Now I said, yeah. And he says, um, tell the truth. I said, well, that's the problem. I tried telling the truth and now I, this is what the problem is. I said, you told me to tell the truth and the truth is I don't love everybody. And he looked me directly in the eye and he said, love everybody and tell the truth. Now, um, The relation of a guru to a chela is such that when he says it, and the degree of surrender is such, you have nothing else in life to do but to do it. You can struggle against it as long as you want, but ultimately you'll do it. And what I saw was that he was defined, I suddenly saw that he had defined, it was like a casket for somebody that wasn't who I thought I was.

[21:50]

He was defining who I would be when I stopped being who I thought I was. me, he was saying, love everybody and tell the truth. And I was saying, but the truth is I don't love everybody. And he didn't even hear that. He kept saying, love everybody and tell the truth. Like, what are you holding on so tight to that one for? You want to be somebody who doesn't love everybody and tells the truth? Is that who you want to be? And I saw the predicament at that moment, that I was caught between holding on to the existing model that I had, a big logical, rational, you know, conceptual program, computer program of my own identity, and saying, okay, you tell me who I am. And I thought, well, I'd like to carry out his wishes, and then I looked across the courtyard, these 34 people who I was actively angry at, And I saw that what was standing between me and carrying out his wishes was this incredible mountain.

[22:55]

And the label for the mountain was pride. It was my pride. Because you know when you've had a fight with somebody usually what you do is you go and you sit down with him and you say let's talk it over. Then everybody saves face. And when everybody feels properly comfortable you're friends again. It's quite another thing to just carry out the order. Give up the anger. Just love everybody. Imagine you've built a whole rational reason why you can't stand that person. And then now just, okay, turn it off. Done with it? So I saw that this was my work. And I went over and I was still crying. He sent me over to eat and then he sent everybody over to touch my feet, which just made me more furious. Because I felt it was all hypocritical. Then I cut up an apple into little pieces and I went around and I looked each person in the eye and I know well enough from my yogic training that to feed somebody when you're angry is to feed them poison.

[23:59]

So that I knew that I couldn't put the apple in their mouth until I actively had given up the anger in my own heart. And in each case I had to look at that person and see all the tightness in my body and that anger and then just yeah okay not go through a reasonable rational you were wrong you got to admit you were wrong type thing but just give it up and look deeper into that person till I saw the place in them which I had always loved because I knew I loved them all and then when I saw that place that I really loved I'd feed them the apple and go to the next person and it took like an hour and a half or something like that to do it we all sat through it and at the end it was all over Now what that type of teaching did for me was it started to loosen my attachments to any model I had of who I thought I was all the time. Because he kept showing me by defining me in different ways that I was still growing into who I was.

[25:06]

And that I anticipate that I will keep growing and keep growing and keep growing and keep growing until who I thought I was is no more. In fact, who I think I am is no more. Because the thought of I is the final stumbling block. Let me show you directly what he would do. He'd say to me, Ram Das, you're going back to America? And I'd say, oh Maharajji, I can't go. I'm afraid. Say, what are you afraid of? I'd say, well, what else can I be afraid of? I'm afraid of my own impurities. I mean, there's nothing in the universe other than my impurities. As you go into a city, it's like people say, I can't stand New York City. I've got to get to the country where there's birds and trees. What they can't stand is the things in them that are fanned by New York City. Because the saint goes through New York City and it's just the same as being out in the country.

[26:10]

Because a pretty sexual object walking down the street, he notices it and he can notice the reactions in himself. But there's no, he doesn't get lost in it. He doesn't go off center at all. He doesn't get lost. He sees nature unfolding, including his own body. So I said, I'm afraid of my own impurities, that I'm going to get lost again in my own desires, and I'll end up using the power that comes from yoga in order to gratify my own ego. And I can't stand that position anymore. It's too ugly to me. In other words, I can't accept the Shiva forces in myself yet fully. And he came up and he looked me all over, and he looked at my body, he looked up and down. And he said, I don't see any impurities. Now my first reaction was, oh, you're putting me on. You see impurities. We all see the impurities. And then I realized the way he was looking, there just weren't any.

[27:15]

And so I begun to understand now how that work of relating to other human beings goes, the process of looking in another individual behind the personality and behind the body and behind the thinking mind and looking to the place where we are, that love, that is then manifest in the form. And just looking for God in every being. But of course it starts at home. It's looking for God in oneself. And the tradition that I am connected with would say it very simply, I think it was probably Ramana Maharshi who said it, that Guru, God, and Self are one. Guru, God, and Self are one. And that it's only at a certain stage in your evolution of your spiritual journey that you are

[28:26]

working with this kind of separate love-beloved relationship until that merging starts to occur, at which time the lover and the beloved become as one, or Krishna and the gopis merge in love. And at that moment, there is no two and there is no one and there is no non-one. It just is. And it's far out for me to find no contradiction at all. None at all in my own heart. It may be my stupidity and my simplicity in being able to sing a love song to Jesus, to worship Hanuman, to love my guru, and to sit in Zazen. Right? And to do Sufi dancing and I find no contradiction in my own being at all. Because I can feel how all these are different levels of the journey and they're touching different parts of my being.

[29:32]

And they're working with different parts that need to be opened. Different parts of my being that need to be opened to bring me to who I in fact am. And who that is, is as we have all adequately reflected upon, not describable. We can talk about how to get there and we can talk a few words when we get back, a few little tiny aspects. We can't say much about it. Beautiful statement by someone who comes back and says what comes back into the plane of saying it, that means not back in the sense, not in sequence, this is simultaneous, it's both going on at once, but it's on the level of words, there's a certain finite limit to what is communicable.

[30:41]

And then of course, as Dr. Paniker pointed out, the meaning comes from behind that all. We touch truth through the words. And this is a statement made by a very beautiful saint in India, Ram Tirtha. Ram Tirtha. He said, I am without form, without limit. I am beyond space, beyond time. I am in everything. Everything is in me. I am the bliss of the universe. Everywhere I am.

[31:43]

I am Sat, Cit, Ananda. Tat Tvam Asi. Can you feel that place without form, without limit, beyond space, beyond time? What did Brother David say about our austerity of surrendering control over time and space and that was the function of the monastery? To go beyond time, beyond space, then we're approaching true self. The last line is interesting, tat tvam asi, and I know I'm on thin ice when I'm around so many true scholars as I am here. But as I have felt it, I see these two directions. One is niti-niti, not this, not this, which is characterized by Ramana Maharshi. Ramana Maharshi has a method called vichara-atma, who am I?

[32:46]

He says who am I? And he says, well, I am not, and then he starts a list of things he's not. And it's very interesting what you do. For example, at some point you've undoubtedly found that you are reading a book and you're so engrossed in the book that you don't hear somebody come into a room. Now your ears are still working, so at that moment you are not your ears hearing, but you are your eyes seeing. So he goes through the senses. Well, I'm not my ears hearing. I'm not my eyes seeing. And he separates himself from his senses. Then from his body. And you've experienced like when a foot is asleep or something how it feels separate from you. Well, slowly through discipline you can start to experience your body as separate. No, not that. No, not that. And then you work with your inner organs and your organs of action. And then you get to an interesting place.

[33:47]

Which is the last one, which is, no, I am not the thought. I am not this thought. I am not the thought of I. And that's the place where you're out on the tiniest little branch and you cut it off. And then you're in free fall. And that's where usually your discipline crumbles and you're back feeling your knee or something like that unless you're very, very disciplined and you're ready to go. Go through that doorway. So you can't go through the doorway and who you think you are is just that. It's who you think you are. And it's behind thought that the true self resigns. Okay, now that's one way of going at it. to get to that true self. The other way is the actual opposite direction. I am that, and [...] this expansive, expansive concept. And when you get out so that there isn't anything else, because you're it all, you've come to exactly the same place you were when you went in, and [...] in.

[34:54]

They both lead to exactly the same state of isness, if you will. Isness. but you went at it through two entirely different methods. There's a very beautiful poem that was written... I will stop any minute. It was written by... I can see. It's okay. I can do it. that was written by Charles Causley and it's called From a Norman Crucifix of 1632. And it represents this other side of the game when you're going out and out and out and out. I am the great son

[35:57]

But you do not see me. I am your husband. But you turn away. I am the captive. But you do not free me. I am the captain. You will not obey. I am the truth, but you will not believe me. I am the city where you will not stay. I am your wife, your child, but you will leave me. I am that God to whom you will not pray. I am your counsel. but you do not hear me.

[37:02]

I am the lover whom you will betray. I am the victor, but you do not cheer me. I am the holy dove whom you will slay. I am your life, But if you will not name me, seal up your soul with tears and never grieve me. Never blame me. Part of the place where we split in terms of our concepts of what the self to be realized is about for us in this lifetime concerns the issue of whether or not Guru, God, and self are one or not.

[38:15]

That is, is there an ultimate merging, or does one merely come into the intimate relationship of lover to beloved? It is true, I can't agree more with the statement that was made this afternoon, that you can't know God. But from where I'm sitting, you can be God. But God does not know himself. But God is, but there is no knowing, because knowing takes object. And this is all subject, this is all just isness, not knowing. And all I can tell you in my own dance is that each day, there's a Dao, a statement in the Book of Dao, the Dao Tzu Ching that says, the student learns by daily increment, the way is gained by daily loss. Loss upon loss until at last comes rest. And that's the process we've been talking about of sunyata, of emptying, of emptiness, of emptying, of emptying.

[39:25]

It's the difference between knowledge and wisdom. You are wise, but you know knowledge. You don't know wisdom, you just, you are wise and wisdom comes out of emptiness. And it seems to me we're a gathering seeking wisdom. I think we're all a little bored with knowledge. At least I for one am. But I think it's a very, I can honor the issue that for someone whose path involves a relationship between God and the pilgrim, and that relationship is one of intense love and devotion, then in that person's mind and consciousness he's not the least or she is not the least bit interested in merging. All they want is the freedom to love their beloved. There's a beautiful relationship between Hanuman and Ram where Hanuman only wants to serve Ram.

[40:35]

And at one point Hanuman has done a fantastic service and he comes to Ram and he falls at Ram's feet because Ram is complimenting him and he falls at his feet and Hanuman is just out through just the bliss of being at Ram's feet. And Ram reaches over and tries to pick Hanuman up to place him next to him. And Hanuman becomes like a rock he won't budge. And those of you that are familiar with the life of Ramakrishna know that constant struggle. He would rather stay in the relationship of the lover of Kali than to go the final step of becoming one with it. And I don't feel that it's ever my prerogative or requirement or necessity to come on to anybody else about their journey. I can honor these differences. when somebody comes up to me and says I have a guru and he's the avatar of the age. Right? Wonderful my blessings to you.

[41:40]

You're very fortunate. Right? Now I have a guru and he happens to be. See because I see that game. I see that game. And I can love my guru and serve him at the same moment I know it's not him at all. And he knows it's not him. But there are levels of evolution we're going through and we have to honor, each of us has to honor where we're at. No method is higher than any other method. The only high method is the method that's right for you at that moment. And if that method is bhakti yoga or karma yoga or jnana yoga or whichever yoga it is, yoga of devotion, Whichever one it is, when it's pursued purely, we all... See, the thing is, you can aim towards the one. When you become the one, there is no one.

[42:41]

So I aim for my guru, I take a flying leap and I head towards my guru and I end up sitting in Sazaki Roshi's zendo. Empty. Right? I went right through my guru's heart. And he didn't even wince because he was sitting in the zendo all the time. Or just sitting out listening to crickets. Because what else is there to do? It's incredible to love somebody at the same... See the thing about the reason I'm so attuned to what Suzuki Roshi is saying is because here is my guru and my yoga is the yoga of love. But in five years of loving this being I haven't yet found anybody home. There's nobody in there at all. There's a delightful charming little old man in a blanket and I rub his feet. Right? And he says wise things and he hits me on the head and he feeds me.

[43:48]

Right? And then I sit down in front of him and meditate and suddenly I lose my body and I go into another space and who do I meet but him and he's sitting there again. But it's not in his physical body. And then I go somewhere else to meditate in a meditation cell. And what do I feel? This intense presence in the room. And it's a very hot cave, so I'm sitting there naked for a whole week. And I go back to him. I've been locked in a cave in Surat. And I go back to my guru and Nanitani says, you know, it's good to be naked a lot when you're in meditation. Like he was really there with me. He checked me out every now and then or we could say at this moment he saw my need to be reassured so he did one of those things. Then I feel his presence. And then I feel oh how glorious I have the presence. I'm finished with the body all I have is the presence. I'm in the living spirit. The grace is in all bountiful.

[44:49]

And then if I keep right at my quieting of my mind and so on, the interesting thing, I start to feel this thing closing in on me. And then it's like it's right behind my ear, and if I turn my head too fast, I can't find it. And then there's an experience which I can only describe since it's only for some time. I experienced the great loneliness. Great loneliness. And I feel like I've fallen out of grace. But then I start to... Only in retrospect or later on do I suddenly notice that I wasn't noticing. That I have become something else. That I have stopped experiencing, if you will. The experiencer and the experience merged at that moment. So there was no more experience of grace. because at that point I am grace. Like you experience loving somebody but ultimately you are love and that's a vibration and everybody you touch experiences that vibration.

[46:02]

Everybody is touched by your love. And the thing about a high being is when you meet them, you come into their vibrational space and to the extent that you are ready, it touches you in that place and you experience love. And when you say, I'm in love with somebody, you mean they turn you on to the place in you where you are love. And ultimately, when we reside in the place in ourselves where we are love, everyone we see is love, since you only see yourself. So you only see yourself. If you're hungry, you only see what's edible. If you're sexy, you only see what's makeable. If you're an achiever, you only see which obstacles you can overcome. That's the way it works. Desire determines perception. As a psychologist, I'll tell you that.

[47:02]

You don't have to become a yogi to know that. But when I was a psychologist, I didn't know there was anything behind all that. Now I see that's all fenders on the automobile. And that psychologists and therapists are fender repairmen. and that all the stuff about getting healthy psychologically is good as part of purification. But you will be as high in psychotherapy as your therapist is. If he doesn't think he's anybody, you've got a good chance. If he thinks he's somebody, like somebody who's doing good, for example, watch it. Because then you've got to be somebody who needs to have good done to them. to fulfill his mind model. So if you have Buddha as your therapist, you're set. You're free. You're home free. Same way if you have Buddha as your mother, or Buddha as your child, or Buddha as your friend, or you know, or Christ, or Ram, or Allah.

[48:12]

The game is to hang out with really high beings. See? Just hang out with them all the time. It's like having an imaginary playmate. You know, like little children, they have this imaginary playmate and it always does just what they want it to do. Well, I have these playmates. See, and they are perfect in every way. They are the self. They are all these different faces of the self and I just hang out with them all the time. We all live in my heart cave together in the Hridayim. We just all hang out and make love. And all the time, all you are for me is a teaching that they have sent to bring me to them. That's all the entire universe. My whole life is merely that. It's a teaching that's bringing me to myself. To myself. I'm sorry I have run on. Well, each person has a chance to do it once. It may seem that we do a lot of singing to Ram these days.

[49:42]

I'm sure a surprising amount for those of you that have never done it before. The Shriram Jayaram Jay Jayaram, which is practically the only thing I sing when I'm alone. The temple that I was connected with in India, when it was consecrated, all the town people in shifts 24 hours a day for one year sang this just this Sri Ram Jay Ram Jay Jay Ram which means honorable Ram hail Ram hail hail Ram it's just an act of honoring and devotion and opening your heart to God and Ram is whatever God is whatever God whatever form of God you want Sri Ram Jai Ram Jai Jai Ram Sri Ram Jai Ram Jai Jai Ram

[51:08]

Jai Ram, Jai Jai Ram Shri Ram Jai Ram Jai Jai Ram Shri Ram Jai Ram Jai Jai Ram Shri Ram Jai Ram Jai Jai Ram Sri Ram Jai Ram Jai Jai Ram Sri Ram Jai Ram Jai Jai Ram Sri Ram Jai Ram Jai Jai Ram.

[52:26]

He who dwells in the shelter of the Most High and the light is the shade of the Almighty. Thanks to the Lord, my refuge, my song, O my God, in whom I trust. It is He who will free you from the snare of the Father who seeks to destroy you. He will conceal you with His and under his wings you will find refuge. You will love the air that ever alive, nor the arrow that flies by day, nor the plague that prowls in the darkness, nor the scourge that lays waste at noon. A thousand may fall at your side,

[53:40]

and that loves you more than you're right. You it will never outgrudge, it is faithfulness it will furnish to you. Your eyes have only to look, to see all the greed I repay. You have set forth my refuge, and have made the most high your dwelling. Upon you no evil shall fall, and no vain approach may you dwell. For you have seen the land of its angels, to keep you in all your ways. They shall carry you upon their hands, lest you strike your foot against the snow. On the lion and the viper you tread, and tremble near the lion and the dragon.

[54:49]

His love is set on me, so I will rescue him, protect him for he knows my name. When he calls, I shall answer, I am with you. I will save him, distress me, implore me. With length of life I will contend with you. I shall let him see my saving power. O come, bless the Lord. All you who serve the Lord. who stand in the house of the Lord, in the courts of the house of our God. Lift up your hands to the holy place, and bless the Lord through the night. May the Lord bless you from Zion, he who made both heaven and earth,

[55:55]

Praise the Father, the Son, and Holy Spirit, both now and forever. Amen. Come down, O Lord, we beseech you upon this house, and drive far from it false narratives of the enemy. Let your holy angels dwell there.

[56:19]

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