 situations where it seems like there's been a, you know, generalization, there's no problem in other situations where it seems like it's a big deal and there's enormous variability. You know, some, oh, I've got no problem at all with that. This is my issue. But you can see what we're trying to do here is really get down to the basics of what's going on and that all ordering, you know, it's still maintaining that split. And why it's so important to get that out. But I do notice that over the years it's like that is the first time I've really noticed the smell of drink. And it just, it's like it puts a switch on. It was like when I tipped that lid back and that thing came on. That just, that smell that just clicked the thing and I'm back where I was. And the point is, it's not because of the smell, it's because of the fact, you know, smell is the cause of it. I put a smell there to do that to me, which to me is very interesting. Yeah. And it's even that twinge of fear. It's obvious that the mind has identified with the wrong mind again. It's that level confusion that we were talking about yesterday. The mind has to be identified with the form and believe with spots and form and believe that they're real before it can feel guilty. So it's that choice of the decision maker to choose to identify with the wrong mind. And then it gets played out into an area with the drinker. But that's just symbolic. Yeah. Because we were talking with Sharon, you know, it's the world is nothing but symbols. The level confusion then is trying to bring wrong, you know, wrong minded things into the right mind or what? It's not saying where where they fall. It's thinking that for me, I think of level confusion as always having the cause and effect thing opposite of how truly it is. And so I think something is causative and form, which is possible for that level confusion. What I think of is that I'm feeling so comfortable that the ego thinks it'll creep up on me and just pass me this melodric and see what I do. But we have to go deeper into this. We really, I mean, you can see that if we can get really clear on this level confusion, then that's it. I mean, it's not so much bringing trying to bring the wrong mind into the right mind. The right mind is the miracle. The right mind is the right mind in this, you know, is salvation and everything. Any kind of causality given to the world of form or any kind of ordering, I mean, that's as long as there's ordering, as long as there's hierarchies in any way, you know, slight preference will throw off. I mean, you can't be in the right mind when you have a slight preference for anything. So what's the relationship between having a preference and not being able to see that form is not cognitive? It must be some real close relationship there. Yeah. Well, having a preference, you know, has to do with the hierarchy of illusions that we talked about. I mean, it's impossible to think of a preference without that hierarchy. I mean, that's what it means to have a preference, is to have some priorities and some lower priorities there. Right. And that hierarchy is impossible without the split, you know. So the split mind is, the mind doesn't want to see that the split is in the mind. So it projects out the images and then is in chaos and panic, you know, having projected out these images and then it tries to order the images to try to bring some kind of security and some kind of control into a very wild, chaotic kind of a situation. And just in the split, I mean, within the split is the whole idea that everything that's projected is positive. Yeah. And then the ordering of preferences is just trying to bring order to the chaos. Yeah, exactly. So the split in the mind is horrifying and it tries to project the split to get to give itself some relief, the illusion of relief. And that's how sites and sounds are made. That's these sounds that seem to be, you know, bothersome or these sites that are like, oh, that's too violent for me. I can't watch it or this or that. You know, those are all, that's an attempt to deal with the conflict and the intolerable conflict in the mind by making up a screen to kind of like, to identify with a particular fragment as a whole human being. You know, that as opposed to a world that surrounds that human being, gives the mind a sense of integrity. I'm a David, I move Dorothy, I'm a Rhonda, I move Evelyn, I'm a whole person in a, in a world that's, that's outside of me. See, that's how the mind tried to alleviate the split in the mind, project the split outside and then identify with one particular fragment. You go, I've got a home now. So why does the mind, when all that stuff is projected to be cognitive? Oh, so it cannot look at it, and itself is kind of, and make that response to it? It runs away from, from its, I've just made this up and, and from looking at the ego, that's, that's the best way to distract the way from looking at the ego is get, get caught up with all these things. Oh, it is all this stuff. It's probably also the most convincing way for the mind to believe that, that it made it up in a sense that it's so powerful that it's not the cause. Well, the deceiving mind wants to forget that it made it up. I mean, that's what makes it seem hopeless. That's what I mean. Yeah, it wants to forget that it made it up. Sure. That's the whole dynamic that happens with sickness, too, is a conscious decision, you know, to be set for, to project the sickness onto the body. And then the mind forgets, that's how it works. It does it, and then it forgets that it did it. Just like with separation from God, it thinks it did it, it's horrified with that, so it wants to forget that it, that it did it, it wants to forget that it thinks it's in competition with God, which is, you know, insane. So it projects out a world that, and then it says, God created the world, or this causes this, and there's no causation at all out there on the screen. But it needs to think that, because it's afraid of going back into the mind. So as we go on with this particular passage, you know, it'll, it'll, it'll get clearer about the way it has to, just ordering a thought that has to be ended, you know, for the, for the split to give you. Guilt is inescapable by those who believe they've ordered their own thoughts, and must therefore obey their dictates. This makes them feel responsible for their errors, without recognizing that by accepting this responsibility, they are reacting irresponsibly. If the sole responsibility of the miracle worker is to accept the attainment for himself, and I assure you that it is, then the responsibility for what is atone for cannot be yours. This is a, this is a major area of level confusion that it's easy to get into, where people will say, I invented the world I see. That means, you know, and everything that seems to happen to me, I ask for and the see that I've asked. I'm responsible for my cancer. I'm responsible for the starving children. I'm responsible. Yuck, yuck, yuck. I mean, he's saying right here, you know, the responsibility for what is atone for, the projection, you know, the self concept itself is, is not, cannot be yours. The dilemma cannot be resolved except by accepting the solution of undoing. So all we are responsible for any time is always for accepting the attainment, for choosing the miracle. There's, there's not, in the alderman sense, you know, that has to be the way out of the escape, because if I, if I stay in, I, I'm responsible for the starving children or for this or that, then the guilt has to remain. What if you don't feel responsible for the starving children? You know, I, I don't feel responsible. I don't even, I don't even see, maybe that's too far away, but it's just saying you're not even responsible for any of your wrong thinking. Yeah. I, I mean, I do feel responsible for my wrong thinking if I feel like hurt somebody or attacked somebody or, or. The starving children is just one example, since ideas leave not their source, and the thoughts and the images are one and the same, that anytime, I mean, even like this, we'll take a real subtle example, like when you were down and you flipped the suitcase up and the thing went, oh my, what have I done? Or this is that. That's coming. What have I done? You see with just the twins, even the minor twinge of like, what have I done? That is still means that we must believe we're responsible for doing it, for, for something in form. You know, or like, you know, a simple thing like, um, I was down in the woods this summer, and I mean out in the woods, they have these big, big tanker insects that look like they're from Africa or whatever, you know, they don't sometimes see in the city. And I remember I was down there, being ready to take a shower in the end of this. I could hear it come just rumble through, by coming right at my, my eyes and my face, like I could see it coming in distance. Flying. Yeah, flying. And I remember I couldn't, like I flinched and I remember the little thing inside was still afraid of something. Got you. It's like, you know, this little thing just kind of reminded me, you know, just the flinch of this, the sight, the sound, there had to be an association, obviously, you know, with this, you know, just, and just being in touch with the feeling, even something so simple as that, it's like, ah, there has to still be some judgments, some ordering of thought. And, you know, you can see how subtle we're talking, but, and how important it is to be urgent and to be vigilant, to really, if we're to be healed and be used as channels for healing, we have to be healed and clear. Otherwise, how useful are we as channels, you know? Limited. Limited, yeah. It's like that smell of flutes. So subtle, it's just throwing in, like just throwing in just the scene of the action. Yeah. I mean, it's very subtle. I mean, I just kind of played around with it and just watched and experimented, like even with this, this body, you know, preferences for clothing, you know, preferences for food, preferences for the way I care for my body. I remember, you know, with, like, with my hair, there was lots of things exactly, you know, how I like it, how I want it to wear, how I want it to feel, how many, how do I wash it every day, you know, you can see that there's patterns and rituals that it really gets tied, it's in subtle realms, get tied into hierarchies and preferences. When I'm on the road traveling or, or this or that, you know, it's like trying to stay focused on my function to really connect and be used and let go of all that. Not to get up and say, now, okay, I've got to do this, this, this, this, this, this, and then, okay, then I've got the body taken care of. Then, yeah, then I've got to meditate for this amount of minutes or whatever, you know, if there's a ritual involved with that to be still, to be ready for my function. No, somebody maybe come knocking on the door when I'm there with my Matthew hair, you know, and it's like, you know, you've got to, the whole thing is to stay in the moment and remember what my function is. But you can see how all these other preferences can really interfere with that, particularly when you do a lot, you know, when you travel, you get a good opportunity because there isn't that seeming, yeah, and seeming stability of familiarity that when you seem to live alone or you seem to live in a particular place, not a shower available. Yeah, right. You, you start to very, you know, the ego still gets into ordering, you know, this is, this is my place, a place of my own, you know, like, even the thought that I'm going back to Whitby Island or Cincinnati or in trailer, this and that, you know, it's still a future thought and it still has association of, you know, what I'm going to be doing or even Master Gardner or, you know, however you do that, those are all just concepts and constructs. And the thing about it is, is those are the very things in the very ordering that we have to let go to be totally present to that universal kind of spirit or forgiveness to be totally on our function, you can see where to really stay with your function completely and never revere from it, you would have to give up all that ordering because otherwise that ordering is going to get in the way of the function. That's where the expectations arise, you know, like at least I would expect that they will do this or do that or, you know, what's the Green Paper stretch, you know, about, you know, well, I would hope that they could do this or that or, you know, it's just, there's just all these different realms that get in the way of one really holding on to one's function. Well, and we bring function to happiness too. If my function is my happiness, you can see how important it is again. And if my function, I can't stick to my function with this ordering of thoughts and my happiness is not, I'll never be happy or joyful. So I let go of this relinquishment disorder. So then when you make those connections, it's like, this is important. I'm ready. I'm urgent. I'm willing, you know, I'm ready to really watch my