 At a certain point, the protagonist in the book is introduced to a sort of magical machine by the Gypsies. The Gypsies have the original tarot in this book. And the original tarot is not a set of cards there, but little sculptures, little figurines. And there is a big round plate. And on this plate arranged sort of like a mandala are all the little figures that are the tarot cards. And in the center sort of in the hub of this turning table is the fool. And so they are little golden figurines and he stands there, you know, as he sort of snuck into the Gypsies place to see this and all of that, because the Gypsies are by no means happy about it. But he looks at it and looks at it and sees this turn and see it turn this amazing dance. And as he keeps looking at it, he sees that the fool is not just in the middle, but wherever he looks the fool is there. And every figure on the table is the fool. And then he isn't. And then he is. And then he isn't. He is here. He is there. And he is all of them at the same time, you know. That's the kind of thing that we are talking about. This is, well, maybe that's one of the reasons why in a lot of the early scriptures, certainly Gnostic scriptures, Pistis Sophia and others, Jesus, the living one. The living one spoke, the living Jesus. These are the Gospel of Thomas starts with these are the words which the living Jesus spoke. And did they must do the Thomas wrote. Now there are technical reasons perhaps for that. But this is the figure that is alive. That can be everywhere at the same time. That still has that mysterious quality of what Alan Watts God bless him wherever he is journeying in Amenta was one to say, the weird, you know, not just weird, but the weird. Alan, one of his saying, well, everyone is entitled to his own kind of weird. And he certainly had his own kind. But this is the sort of thing that you find in some of the Nachhama, the scriptures or something. I think the apocryphon of John, and you heard this, many of you have where the story is told as to how Jesus chooses John and his brothers, the sons of Zebedee as his disciples. And they are fishermen and they're out fishing on the lake, probably Lake of Galilee or whatever. And three, three guys sitting in the boat and the three brothers. And one of them looks to the shore and he says, see, there is a man standing there who is beckoning to us. The other one looks and says, I don't see a man. I see a child. The third one says, I don't see anybody. Now, you see, people repeat a lot of things that they hear and that sound good to them. And maybe they have even an intuitive apprehension as to what they repeat them. But all my life I heard people repeat the phrase that how dogmas are bad. If you ask them why dogmas are bad, they can't really tell you. Maybe they would say, well, because they're telling me I should believe something. And nobody is going to tell me what to believe. Well, I sympathize with people who say that nobody is going to tell me anything because ever since I was a small child I had a great desire for a condition where nobody is going to tell me what to do. And I did try to pursue that path as much as I could and it got me into a lot of trouble too. But they say, oh, well, you know, I want to be free to believe anything I want to. Oh, well, do you want to believe that you're, I don't know, do you want to believe that you have worms in your head? You're not really free to believe anything because if you believe totally absurd things you're going to be a nut, you know, you're going to be crazy. So that's not the issue either. So what is the issue? People can't tell you. Let me suggest to you what is really wrong with dogma. What is really wrong with dogma is because it tries to force everyone to see the same thing standing on the shore there, even though you don't see it, you see? And in so doing it does what? It's not that it takes away your freedom, you know what? I'm a big believer in freedom. You know that? I even wrote about it and everything else. You know what? When it comes to these deeper things you are not really all that free. You are not free to turn your face from the truth. If you do that you're a fool, you're not free, you know? You are not free really, you shouldn't really be free. You shouldn't accord yourself to freedom to fritter your precious life, your precious energy away on nonsense. Whether that nonsense is going after money or going after power or going after sex or going after flying saucers or going after politics, you are not really free to do that. Because if you do it, you're a fool and you are wasting a precious opportunity, that's not freedom. But what you have to be free to do is connect yourself with this incredible source of creativity where all these possibilities exist and where the plenum, the pleroma, the fullness of possibilities can sort of come forth into conscious manifestation through you. That is important. And that is why dogma is counterproductive because it takes that possibility, that option away and reduces everything to a common belief. You all have to believe this just the way it is. And then you don't see what you are supposed to see calling to you from the seashore anymore. So see, there is no accuracy in these matters. There is a right direction, however. That's why I said if you turn your face away from the right direction and you devote your energy to trivialities instead, you are doing something very silly and you are doing something that at some point or the other you are going to regret. But when you are moving in the right direction, then you are moving into a boundless realm of creative possibilities which all have an enlivening and therefore a transformative effect on you. And you begin to see the lord of the dance here and there and everywhere. The center of the circle is there. But it takes a certain inner eye to see it. This inner eye is not the vision of faith as conventionally understood because such faith is just belief in someone else's belief. It doesn't really make all that much difference whether your belief is, I don't know, St. Augustine's belief or Luther's belief or something like that or of some crazy fool in Sedona who will tell you what you heard from the flying saucers the previous day and talk to you about the vortices. People actually, I have friends in Sedona who observe these things with detached bemusement. People go and sit on certain mountains because they want to sit on the vortex. But it's just a belief, you see. They don't know. They haven't experienced anything. There's some, I don't know, a former hairdresser with a weird hairdo, I don't know, Gabriel of Sedona or whatever his name is, you know, as distinguished from the Archangel Gabriel of Palestine. Now he'll tell you what the saucers were here and this and that and the other thing and so forth, but it's just a belief. So it's a belief in someone else's belief. Where is it factual knowledge? Because the facts are few and subject to dispute. But rather it is a knowing beyond faith and factual knowledge. It is this kind of knowing, this understanding by way of no-sist that is enjoined upon us in the Gospel according to Thomas. In the 86th Slogan we have Jesus saying, somewhat similar to in Matthew and in Luke, the foxes have their holes and the birds have their nests, but the son of man has no place to lay his head to rest. Assuredly not. Here again. You see, this is not necessarily a complaint. Everybody has a place in this world, says the teacher. I don't have one, of course, because he does not fit anywhere. He doesn't have a place to lay his head because he falls between the cracks. And let me assure you, he falls between the cracks of orthodoxy as much as he falls between the cracks of the new age and all of that. You can't capture somebody like that with terms. Oh karma, oh reincarnation, none of these have any relevance to it. It doesn't fit these models any more than any other. The logos is from beyond this world, doesn't fit anywhere in this world.