 And sometimes when you watch these debates on television, you know, you get a reminder, a stark reminder. Whether it's a political debate, a spiritual debate, you know, a debate about the environment or the ozone layer or about the oil in the Gulf or whatever, you know, if you feel like there's a sense of being, your energy is being dissipated or going down, down, down, down when you're watching, it's because you're just giving your mind over to this very idea of debate. Why would it have any meaning unless there were all these values placed on the words and positions and opinions? Why is it so important to take a stand? Because what occurs to me is that when you said the word sustenance, like for me, you know, I think of the the core part of the physical world, it's food. And so how do we make sense of that, say in a famine, for example, that people are dying? Are we saying it's because they're not connected to spirits, so they're not giving their sustenance spirits, so they're not giving their sustenance? Or are we saying that even being connected to spirit, you might experience, you know, earthly death and not have the physical sustenance. And if so, then maybe wouldn't the last filter be, like, being willing to die? Like being willing to give everything, isn't it also like a letting go or a... Death is a belief, so the last filter is, it's just, as we said, pure trust. And in pure trust, there's only life. There isn't the opposites of what we call life and death. So with the people dying in the famine, that's them experiencing death only because they believe in it? Well, it's kind of like when you watch a movie. I remember one time a friend of mine was watching this movie and she came home and she started telling her family, I was out today, and she said, Julia Roberts died today. And they said, Julia Roberts died? You know, the family was very concerned and interested. And she said, yeah, I just got back from the movie theater and Julia Roberts died. And they're like, oh, Julia Roberts didn't die. It was just her character. You know, there's a distinction, we would say, in motion pictures and when we talk about there's actors and producers and writers and directors, and it's play acting. You know, even if it's a drama that's supposed to be a documentary or something, you know, it's still, it's a film. It's a film representing the strife and the starving children or the war in this part of the world or whatever. It's a representation. It's a symbolic representation, but it's not an actuality. And so the deeper you go into spirituality and you start to realize, I mean, there have even been filmmakers like one out here in Hollywood, off Hollywood kind of, Henry Jaglam, who used one movie that he made, Venice Venom, to explore what is difference, what is real life, basically, with this question. He does a lot of movies and he has a lot of people over to his houses and there's a lot of emotions and dramas and both. And he'll get, he won't have the script, he'll just get themes out and actors and actresses will start, you know, kind of almost like improv, improv, improv, improv. They've got all this improv going and he's got cameras all over the place and people are filming and then he gets back to the editing room with all this footage and he puts together a movie. He makes his own script as he goes along. He doesn't have the script for the actors to act on. He simply does improv, improv, improv with filming, filming, filming and then, oh, you're going to get cameras. He actually did a movie which was exploring what is real life, what is real. The actors were saying, I feel more alive when there's a camera coming on me, but I know that can't be so. Camera doesn't make life. And the deeper you go into spirituality, you start to realize that everything that you perceive, even though the world will make a distinction between something that really happened and something that didn't happen, something that's fact and something that's fiction, you get a deeper sense that all perception is fiction, that it's all symbolic and it's all symbols. It's not like there's some things that are actual things and some things that are symbols of actual things. Or like with thought, I think it was Plato who came along and asked the question, if there were no red objects in the world, would red still exist? These are the philosophers that come along and ask these kind of questions, you know. If there were no red objects in the world, would there still be red? You know, they've gone round and round for centuries, you know. If a tree falls in the forest and there's no one there to hear it, does it make a sound? These are like good philosophical questions that actually need to be asked, because we're getting at the nature of perception. So when we ask the question, say, if someone dies or someone seems to be starving, dying of starvation, what does that say about their minds? And we could say that where all this is heading is it's heading to the awareness that everything is mental. In the sense that what this awakening will show you is that everything is mental and everything is an idea, that this is a world of ideas and that what we call manifest reality is not reality at all. There is no distinction between thought and form. Jesus has to build his whole workbook on making the connection between thought and form. He starts off with his first three lessons are about perception. Nothing I see means anything. I've given everything I see, all the meaning he has for me. He works his way up to number four. These thoughts do not mean anything. Now he's talking about thoughts. First he's talking about perception, then he comes with thoughts. Then he comes back with five, six, seven, eight, nine. Perception, perception, perception, perception, perception. And then number ten, my thoughts do not mean anything. You can see he's trying to meld everything together and show the last filter