Alright, now: if we can see the first part, which is that the ego is purely fictitious—that it is a symbol or image of oneself plus a sensation of muscular strain occasioned by trying to make the symbol an effective agent—to control emotion, to concentrate, to direct the nervous operations of the organism. Then, immediately, it is clear that what we have called ourselves, what we have thought of ourselves, isn’t able to do anything at all. There follows this kind of silence in which there is nothing to do except watch what happens. But what is happening is watching itself; there is nobody apart from it, watching it. And so we get into the state of meditation—or, as I prefer to call it, contemplation.

So then, the next problem that arises is: well, what about all the other illusions? Although they are somehow integrated and centered upon the illusion of ego, nevertheless the whole value system—of what is important, what is not important, what is good, what is bad, what is pleasant, what is painful—has to be called into question. Not in order to destroy the whole value system, but in order to see it for what it is. And that’s where we will object and say, Well, surely that’s a colossally difficult task, because we are so long habituated to it. And we have been taught to believe that the longer we have been habituated to something, the more difficult it is to change it. And that is true if you believe it. And if you don’t, it isn’t.

That’s why it’s always emphasized—at any rate, in Zen—that when anything is to be done, it should be done immediately, without thinking it over in advance. Act at once. And you find that characteristic of people trained in Zen; they always act immediately. They don’t say, Well, oh, uhmm… hmmm, well… mmm, when should we do this sort of thing? They just do it. Because that doesn’t build up. It gives no time for the building up of all this reflection of, Well, I’ve done this way for a long time, and I really feel kind of draggy about doing it another way. It’s like some people eat the same thing every day, and the idea of suddenly eating something else seems absolutely weird.

I remember when I used to have lunch in London—in the city of London—I used to go to a rather fancy sandwich bar. And there was a very square young man in a derby hat, who ordered exactly the same lunch every day. Fantastic. And so it came that the man who served the bar—the moment he saw him coming in at the door, he had it there. And he would’ve had a real qualm if somebody had suggested that instead of having a beef sandwich he should have the smoked salmon one.

Now then, we get to this: what we are aware of is a complex of vibrations. And we have been conditioned to call them, graduatedly, ‘good,’ ‘bad,’ ‘pleasant,’ ‘painful.’ Whereas, as a matter of fact, they are nothing but vibrations. And if you look at any one of them, by itself, you won’t know where it is. That is to say, if you only know ‘red,’ you can’t see that it’s red; you can only know that this is red by contrast with yellow and green and blue and violet. So you don’t know that a sound is loud unless you know soft sounds, or you don’t know that it’s soft unless you know loud. And it is that comparison which gives us the feeling of the spectrum as being varied. Otherwise we wouldn’t know.

For example, when you watch television you are actually seeing a single moving point moving over the screen. But it goes so fast that you see it in all these different places having different values of light. But let us—supposing there was someone whose retina was not retentive in this way, he would look at the screen and see the moving point of light, and say to human beings, I don’t see what you see in this.

Now can we, therefore, get back not only to the situation where we see that the ego is a mere construct, but also where we see that all the values we put on the vibrations are arbitrary. And that we get to a position where we see the vibrations simply as the vibrations. And we would say, then, Well, surely, all this is nonsense. Which is correct. The universe, I mean, is a kind of a Ba-doo-di-da, ba-doo-di-da, ba-doo-di-da, ba-doo-di-da, ba-doo-di-da, and going on in this fantastic way.

This is why music can be used as a meditative technique. Because a lot of music is nonsense; it doesn’t mean anything. But it can be very interesting. So, can you get back again to recollecting, from childhood, your pleasure in events that—from your present point of view—you would call entirely meaningless? That you could listen to a sound like twanging metal, and it goes boing, boing, boing, boing, and that’s fascinating. Boing. It’s just boing. And that’s all it is, see? Now, if you can really get with boing, you see, you can see the whole universe in 'boing'. Really! Because every vibration that’s possible implies all the others. And so, likewise, with a candle flame, with a reflection, with grain in wood, anything can—from this child point of view—be completely fascinating. Not because it means anything, but just for what it is that it is shaped so.