Based on a series of talks given by Ananta between April to August 2014. “You are always the Awareness itself, and as Awareness you know that all that is appearing in front of you is just an appearance. There is no one here besides You. All appearances are a play of Consciousness. You stay as the Awareness itself. Once the one that wants to help vanishes, then pure grace and help will flow from You, from your Being itself. Do not get confused, my beloveds. This is all for your own good, for your own freedom. There is only You. You are all there is. All emerges from your own Being. And the way to bless the entire Being is to find your complete freedom.”
Can You Stop Being consists of excerpts taken from some of Ananta's earliest Satsang's between August to October, 2014. “Ask yourself right now: Can I stop being now? In this question you will see that there is a Being here; your own Presence, which cannot be stopped. This Being is not a man or a woman, it is just Being. Irrespective of what happens in the story of this life, this Being is unaffected, unchanged, untouched Consciousness. Prior to I am a person, I am a man, I am a partner, I am a parent, I am a child, prior to all of this: ‘I Am’.
This book is a selection of Satsang dialogues that took place between Novemmeber 2014 to October 2015. “Although it can sound simple, almost trivial, but to not believe our next thought is to experience the freedom, the non-resistive, non-suffering state, right now. You cannot suffer without buying your next thought. Even if you believed all your previous thoughts, this fresh moment is so beautiful and powerful that all prior conditioning has dissolved already unless we pick up the tree of conditioning again by pulling at the branch of the next thought.”
This book is a selection of satang dialogues that took place between January and February, 2016. “You see, the Knowing is always Knowing. Awareness is always Aware, and This is always 'I'. So although Being is coming to a realization of its Source, The 'I' has always been 'I' . Even in the playing of ‘I’ as ‘I Am’, ‘I’ has remained as ‘I’.”
This book is a selection of satang dialogues that took place between March and May, 2016. “That’s why I say that ‘You are free now’. What does that mean? As Awareness you are free. But the advice is ‘Keep coming to satsang’. For who? For the Beingness. There is nothing here for the person. You see? So Consciousness in this monologue is saying to Itself: ‘Hey, buddy, you know, it’s good, what we’ve walked together so far, but let’s just keep at it’. You know? That’s the real monologue that God is having with Itself. It’s all part of the game.”
This book is a compilation of short, poignant talks taken from online Satsangs with Ananta between 19th May to 11th July 2016. It is not the recognition which is difficult. More difficult is to give up our stories. But That which You Are, (and you’re recognizing it now), cannot have a story. That which is not phenomenal cannot have a story. That within which all phenomenon is born and dissolves cannot have a story. You Are This.
Based on a series of talks given by Ananta in July and August 2016. “Can it be that all the wise ones were fooling us with their imploration ‘Know Thyself’ just so that one day we would come to this conclusion that ‘The Truth about the Self is unknowable’? The Realization of the Self is completely possible! The Self is completely Knowable! But not in the way we think. Bhagavan Ramana Maharshi's repeated advice to inquire ‘Who Am I?’ and Nisargadatta Maharaj's guidance to stay with the sense ‘I Am’ was not so that one day they could say ‘Fooled you!’ There is a big clue in the phrase ‘Know Thyself’. The clue is to look at this Knowing itself.”
This is the 8th book of Ananta Satsang talks, taken from online satsangs from 5th September to 19th October 2016. Meet me here where we are One. Meet me here where the universe is just a tiny firefly. Meet me here before time and space. Meet me where meeting Me is to meet Yourself.
This book contains simple pointings, contemplations, guided inquiry and powerful discussions from online satsangs between 26th Oct. to 15th Dec. 2016. “I feel [this] is the gist of what has been shared from here over the years; the gist of what Advaita Vedanta really is trying to convey. It has been a great gift in this life here. Meeting all of you also has been the greatest gift that my Master has given. I have so much gratitude in my Heart for all of you. Thank you for being this beautiful Sangha, my beautiful friends and family. May we all never forget the beautiful grace we have all had in our lives to have the opportunity to be at the feet of Satguru Sri Moojiji.”
Based on a series of talks from Satsang with Ananta, April through September 2017." What witnesses everything and Itself remains unchanging? This one sentence is more than enough, actually." "Satsang is nothing but these two aspects, which are completely inter-linked: What is it that I truly Am? and the dissolution of the belief in this idea of limitation."
This is mainly what we are speaking about; mainly: What does ‘I’ represent for you? [Silence] What does ‘I’ represent for you? So, when [Sri Nisargadatta] Maharaj said ‘Integrity is very good’ this is what he meant. With integrity, true to your Heart, what does ‘I’ mean? [Silence] And if that ‘I’ still means something, …
This is mainly what we are speaking about; mainly: What does ‘I’ represent for you?
What does ‘I’ represent for you?
So, when [Sri Nisargadatta] Maharaj said ‘Integrity is very good’ this is what he meant. With integrity, true to your Heart, what does ‘I’ mean?
And if that ‘I’ still means something, ‘I am something, somebody, some thought, some feeling, some event, some awakening, some spiritual experience’ then it is still ‘something’…, ‘I am something’.
And I don’t mean conversationally. Conversationally, you can still say ‘I am here. I am going there. I came from here, I went there.’ But what do you mean, seriously, with integrity?
Does it still mean a set of sensations for you is ‘I’? That which we call the body; nothing but a group of sensations, a group of visual perceptions and other intimate-seeming sensations. Is that ‘I’?
What about the actions that emerge from here? ‘I did this. I did not do that.’ Are you the sum of your actions, your inactions? Is that ‘I’?
Or are you another set of sensations; that which we call ‘feelings’? ‘I am feeling good, I am feeling bad, I am feeling guilty, I am feeling joy, I am feeling bliss.’ Do these represent ‘I’? Okay, not even this.
Then, do these states define you? ‘I am in the waking state. I am awake. I am asleep. I am dreaming. I am daydreaming. I am imagining. I am remembering.’ Are you the object of some state?
So, when I say that all confusion is confusion about ‘I’ this is what it means. We might think it is about something in life; some event that happened or didn’t happen. We might think it is because of some idea of doership, of some feeling, of some thought. But at the root of it is confusion about ‘I’. Actually, at the root of it is a presumption about ‘I’. ‘I am something.’
Now, be honest with yourself. Be honest with yourself and expose in Your own Light what ‘I’ represents for you. Just in Your own Light, look at what ‘I’ represents or means for you.
Even if it is a very high-sounding concept like ‘Awareness’ …, if it has become a label…, Awareness does not mean the label ‘Awareness’. The Self does not need the label ‘Self’. But notice about yourself and check if these labels have become more important than your insight.
Who does ‘I’ represent?
And if there is a notion ‘I am something’ (whatever that ‘something’ might be) then all of spirituality is for that ‘something’. The design of spirituality is so that this ‘something’ can be washed away.
So, what to do with this ‘something’? If it is a blank…, if it is not even a blank, it is just no-thing…, then no instruction is actually needed. This is your notion-less Existence, Right Now.
But if that ‘I’ still represents ‘something’ then Bhagavan Sri Ramana Maharshi has said to surrender or to inquire. (I hope I’m making it very clear). If the ‘I’ still represents something, then the best, as he says, is to surrender or to inquire; or both, depending on your temperament.
Now, what is this? In this Aarti which we just sang, there is a line which says ‘Tan, man, dhan, sab kuch hai tera’ which means ‘Body, mind, wealth, everything is Yours’. And this is from their definition of wealth which means ‘Anything which is worldly’…, ‘Everything is Yours’.
Whatever that ‘something’ represents, we put at God’s feet, at the Satguru’s feet (the same thing). Whatever your Heart feels even a little bit of openness or devotion for, it can all be offered up in your Heart altar, in your inner citadel. All ‘something’ is offered there. That is surrender.
Some might say that ‘This surrender sounds like make-believe to me. How can it actually work? It’s not logical.’ You’re of a different temperament. So, then the Sages have said to inquire.
What does it mean to inquire? All the clues that I posted the other day are for this inquiry. Whatever that ‘something’ might be. If you feel like you are the body, what is the witness of that? The sensations that you are calling the body, who witnesses those? You feel like you are some feelings. Is That which witnesses these feelings also a feeling? If you feel like you are some thoughts, what witnesses those? This is inquiry. To inquire ‘Who am I?”
So, whether you inquire in this way (‘Who am I?’) or you inquire as ‘neti, neti’ / ‘not this, not this’ …, which means, whatever the clue is, recognize That which is the unchanging. If that is the clue, then you go layer by layer. You say ‘The world is changing, so I am not this. The body is changing, so I am not this. Emotions are changing; I am not this. What remains as my very Existence? Is that changing? Or unchanging?’ And this must come from your own insight.
What witnesses all of this changing?
Is that Itself changing? Or unchanging?
And you will find that as you inquire with openness, the representation of the ‘I’ (‘I am something’) starts to fade away, dissolve, more and more. All these false notions about YourSelf cannot survive in the light of Your own inquiry.
So, ‘Witnessing’ must mean just that opening to allow these notions to be surrendered or to be inquired into. Even your most highly-held spiritual notions. And it is completely, completely possible for you to recognize this.
Now, even better news is that whatever might be the seeming-product of your inquiry is already Your natural state Now.
If you feel that you will get something as a result of surrender or inquiry, forget about even that. Because whatever you feel you could get is naturally present Here. You are whole and complete.
But if you are infected with the ‘But…’ (‘But…, but…, I am free, but…, I am the Self, but…, I am Awareness, but…’) then all of spirituality is designed for just this ‘But…’ only to bring you to your originality, to your naturalness, Right Now.
You will not become God because you cannot become That which You Already Are. You will not become the Self because you cannot become That which You Already Are.
So, what is the way to put down this mask? As long as you feel that the mask is real, you can surrender the mask or inquire into the reality of the mask.
So, if you look at Satsang, most of Satsang is an invitation to surrender. Whether we say ‘Don’t believe your next thought’ or whether we say ‘Allow everything to come and go’ or whether we say ‘Remain open, remain notion-less’ it is just an invitation to let go of this concept; this representation of ‘I’ which could mean ‘something’ for ‘you’.
Now, whatever that ‘something’ might be, even if it is a highly-held spiritual notion, in the design of the play, it will be attacked and it will cause the psychological state called suffering. This is what Papaji [Sri Poonja] meant when he said ‘Be vigilant till the dying breath.’ It only meant that when the pinch of suffering is coming, notice that the ‘I’ represents ‘something’ and surrender that ‘something’ or inquire into its reality. In this way, vigilance is not like you have to become like the night-time security guard or something. ‘Look. Who’s coming?What’s coming? Is that a thought? Is that a feeling?’ [Chuckles] Not like that. That doesn’t sound very free at all, does it? It is only that when something is pushing our button, we’re not getting into some sort of an Advaita denial of it…, and we’re happy to expose it in the Light of our own Being. That is vigilance.
Haven’t you seen now in the sangha for those who have been in Satsang for a long time, you’ve seen this happening. Isn’t it? ‘Father, this is what’s happening to me, but actually, I know nothing is happening to me; I’m Awareness. I feel this, I think this, but actually I’m Awareness.’ So, this conflict of playing with two opposite notions is causing this inner war. That is why I don’t want even the concepts, the great concepts like ‘I Am That’ and ‘You Are That’ or ‘I Am God, I Am Awareness’. These should not become concepts because they will only participate in your conceptual war; either with the world or with yourself.
So, using Bhagavan’s [Sri Ramana Maharshi’s] metaphor, this is the stick which has been used to light the funeral pyre but throw the stick also into the fire.
Now, many of you have heard it many times, and you say ‘Yes, it is this ‘something’ which is identity, which is the ego, which is the source of all suffering. And I see that as I surrender it, as I remain open, as I inquire, I find that this ‘something’ is meaningless. I cannot be that which I have believed myself to be.’ You are coming here.
Now, many of you will report that here there is some fear or wobbliness or something. It seems like this is the withdrawal symptoms from the idea of ‘something’. I’m telling you that Satsang is here every day so that you can get over these withdrawal symptoms. Like Guruji [Sri Mooji] rightly uses the term ‘naked’. It can feel too naked all of a sudden to be without a concept, to be without a notion of yourself. And that is why we rush to picking up something from the past. ‘Father, it was so clear yesterday but then something happened; my partner said this (or) my children said this (or) somebody said this and then all this happened to me.’ All of this, whether you realize it or not, is an escape from this fear. Or even if you say ‘Ananta, today, today, today I really got it! This is it, man. Today I’m really hearing you for the first time and I really got what you are saying!’ And I’m saying ‘It is not even that.’ [Chuckles] Even this can be an escape from the fear of being concept-less, notion-less. The ‘I’ which represents someone who got it is as much fake as the ‘I’ who represents someone who hasn’t got it yet. Both are not true.
So, if there is wobbliness, we will wobble together; it is completely fine.
For some it is fear. There might be others who say ‘I have no such fear so I must not be getting what he’s saying.’ [Chuckles] But it is not a prerequisite. It can be completely sober. ‘All this something was false. There never was a something that I was.’ It can be a simple recognition.
Or, for some of you (and some have reported also) big joy can come. ‘Ah! I’m none of this. I’m so beyond.’
So, what comes as the side-effect, as the by-product, don’t allow even that to make a representation out of You.
Now, there are some temperaments where neither surrender makes sense nor inquiry is making sense, but you might feel like ‘I just like coming here. I just like coming to Satsang. I have no idea what he’s saying. I have no idea about this ‘I am something’ or what is going on; nothing. But I like coming.’ And that is fine.
But there might be some (and especially if you’re new) who might feel like ‘Surrender, no…, inquiry, no…, and I don’t even like coming here. I don’t even like this guy’s face or his voice; nothing. Somebody told me ‘This is very good’. My friends told me or my family. And I’m just here.’ And you don’t have to do that. You don’t have to torture yourself. Because what you will end up picking up from Satsang is a new set of concepts. [Silence] That’s why I’ve told all of you ‘Don’t force anyone to come.’ Just, allow gently. And don’t be affected by it; what they might report about it. Because you might invite someone to Satang and you might feel like ‘Today it was really good, wasn’t it?’ and you ask them, and they are like ‘No, it was all nonsense. I didn’t get anything.’ [Chuckles] And that is fine.
In the play of conditioning, in the play of temperaments, every play is unique. And some will play with other ways to rid themselves of this ‘something’ …, whether it is chanting, whether it is some other meditation technique, whether it is some hatha yoga; it doesn’t matter. Consciousness is taking care of Itself.
But if you are in this place now where it seems like ‘I can look, I can check ‘Who am I?’ (or) I can sense that I don’t know who I am but I know that my life is the Satguru’s problem’ then the recognition of this truth is already starting to become apparent.
So actually, in this short time, we’ve encapsulated this entire quest for freedom. All the clues for your inquiry are available. Because to inquire, it seems like we need one master concept (which ultimately will be thrown into the fire) …, something which seems to light the say.
Who am I?
Can the perceiver be perceived?
What witnesses all things?
Can that itself be witnessed?
What is the unchanging one?
Is there something which is unchanging?
What does not have a boundary (either of time or of space)?
What is beyond the four states? [Waking, dreaming, deep sleep, turiya]
Now you don’t have to remember all these clues. Just anything, any one which appeals to your Heart, you can take.
And for any of those to whom this sounds like it’s too much effort or something like this, just let everything go. But just to say ‘I’m letting everything go’ is not enough. Nothing can be your problem now. That is why Guruji [Sir Mooji] uses camphor in the fire ceremony. Let your surrender leave no residue. Nothing is yours. And here, you will See that surrender and inquiry are the same. ‘Nothing is yours’ and ‘You are no-thing’ are two ways of saying the same thing.
Now, I’ve made it very simple for all of you. I feel like I’ve made it very simple; that all confusion is confusion about the ‘I’ and behind that is the representation of ‘I as something’.
So, confusion means suffering. And I’ve even defined what suffering is: grievances, resentment, pride, guilt. All these psychological afflictions are ‘suffering’.
The basis for all of this is a misunderstanding about who we are. How to find if there is a misunderstanding about who I am? Check for yourself and see who this ‘I’ represents. And today in Satsang, we’ve broken down all these things and looked at what it could represent and how to let go of this notion of misrepresentation.
That’s all actually there is to it.
But you might say ‘But what about the Self?’ When we are empty of the notion that ‘I am something’ …, the Self is apparent. You don’t have to take a step.
The Self is apparent to You, Right Now.
You might not believe it, but I don’t need your belief. Your belief is only to something conceptual. The Self is not conceptual.
You Are the Self, Right Now.
Whatever the mind might be saying, whatever emotion might be saying, whatever body pain you might have, whatever might be happening in your life…, You Are the Self.
And this is apparent to You until You start playing with your mask. Even as You are playing, it is apparent to You, but then You play as if you are something individual.
Q: My mind doesn’t trust that without its control bad things will happen. A: Yes, the mind isn’t designed to trust, so the mind will always give you messages like ‘What will happen without your control?’ or ‘You better take charge of your life’ and all of these things. But it has given all these …
Q: My mind doesn’t trust that without its control bad things will happen.
A: Yes, the mind isn’t designed to trust, so the mind will always give you messages like ‘What will happen without your control?’ or ‘You better take charge of your life’ and all of these things. But it has given all these messages for so many years; 30, 40, 50, 60 years at least that you remember; actually, millions of years. Has it has been able to sort it (as it is all your life in all these years)? With its seeming control, is life so good?
So now, try it my way. And the struggle will be if you try to sit on both these chairs at the same time, my way and the mind’s way. If you try to mix up both of them then you will suffer in Satsang, you will struggle in Satsang, you will throw tantrums in Satsang; all this will happen.
I said the other day, you can either surrender or you can be Frank Sinatra singing ‘My way’. [Chuckles] To have a Guru means that you have no way. To have a Guru means that you are returning to your infancy where you didn’t know how you were going to run your life, and yet life was taking care of you. And from an infant, from this infancy, you will See that you are God. A grown-up cannot see that ‘I am God’. From this infancy, you will See that you are even higher than that. But as long as we trust the mind’s way, it will get in the way.
So, don’t worry about changing the quality of your mind; this one is designed to be like that, to convince you of your individuality. It is a beautiful design of Consciousness; designed to convince That which is unlimited that it is limited; designed to convince That which is timeless that it is born and will die. So, don’t worry about changing this one mind. Let this one come and go, say whatever it likes…, but you remain empty; empty of any notion, empty of any concept about yourself.
It is completely possible! If it were not possible, why would I say it every day? Then I must be the most deluded one. [Chuckles] Consciousness would not bring this Satsang to you every day if what was being shared was something which is beyond your grasp.
Then you said ‘Bad things will happen. No existence-filled fragrance or help for me.’
It is Here. Your Presence is Here. Our Being is One. The Satguru’s grace is always there for you, reminding you that everything is taken care of. But it will never molly-coddle any idea about yourself.
Sometimes it can seem like, to a child, that the parent is being so mean almost. The parent is saying ‘Just go beyond this, look beyond…, into what You Are.’ And the mind could be screaming ‘But can you take care of the me? Can you take care of the me?’ And the parent is saying ‘But this is not You; this is just an idea you have about yourself, it is your imaginary friend.’
Some of you must have seen that I posted the clues. [*See at end: 12 Clues to Enlightenment, based on discoveries during the Ashtavakra Readings series given by Ananta] Now each of these clues actually is enough; any of them. But don’t be so quick to try and answer it; don’t be so quick to …
Some of you must have seen that I posted the clues. [*See at end: 12 Clues to Enlightenment, based on discoveries during the Ashtavakra Readings series given by Ananta]
Now each of these clues actually is enough; any of them. But don’t be so quick to try and answer it; don’t be so quick to try and say ‘Found it’ or ‘Haven’t found it’. For example, if I tell you that ‘You are the one solitary witness of all there is…, I am That, I recognize That’ (actually ‘find’ might not be such a good word) ‘I recognize That which witnesses all things’ …, you leave this like a grenade to explode on its own rather than keep checking on whether it is exploding or not (‘Did I find it or not?’) Leave the pointing some space to automatically do what it is meant to do. The mental effort will not get you there anyway.
What witnesses all things?
Can that itself be witnessed?
Don’t harass this question, don’t molest this question with any answer.
Allow yourself the space to remain without answers.
Because that which your mind thinks is an answer is just a distraction.
So, let these mental answers come and go; let all sensations also come and go. And as everything is coming and going, see if you can recognize That which is not coming and going.
Any recognition that might have happened in the past or is going to happen in the future, leave it aside. Any idea that you have about past or future, no matter how important it might seem, just for some time; don’t bother with it.
All conclusions, all judgements, all inferences of any sort, let them go; and don’t even pick up the idea of letting go.
Remain without any notion, including the notion of being notion-less. Nothing at all.
With which light do you perceive the world? With which light do you perceive your thoughts, the sensations of the body? Who must be here for all this to be perceived?
What perceives light or dark, noise or silence, thoughts or no thoughts; what witnesses them?
Everything that can go, is going. What remains?
And everything that can come, will come. What witnesses this?
Do you also come and go?
If the experience is meditative, that can come, but it will also go. The point of this is not to have a meditative experience. It can be a nice by-product to have but whether you have a deep experience or it is a very distracted experience: What witnesses these?
You won’t find the answer. Don’t try to find it. Let the question remain on its own. Whether the mind is struggling or it is quiet: What witnesses that?
What are you now…, without the concept of what you are?
Before the concept of what you are, what are you?
Notice that you don’t need any concepts now. Breath is functioning naturally; the body sensations continue to exist on their own. If somebody rings your doorbell, you will find that the movement towards the door will also happen (or not). All that is naturally required in this apparent play of Consciousness will continue to move on its own.
The idea that you are an individual, a person, has only been a painful appendix. The removal of this will not stop anything at all.
You are the Truth. You are That which you have been looking for.
This is all that You will ever be.
There is no maturing here, there is no growth.
You are complete.
You cannot place yourself in a location.
All locations are within You.
You have no age.
All time has been within You.
You have no boundaries.
All boundaries have been within You.
These set of sensations that we call the body can be allowed to move as it wants.
It is moving within You.
The set of sensations that you call the world can be allowed to move as it wants.
It is moving within You.
There is nothing to control, nothing to change, nowhere to go, nothing to find.
This recognition is apparent.
This is all that You will ever be because this is All There Is.
The phenomenal and non-phenomenal is You.
The One that is doing everything (and is not the doer of anything at all) is You.
All ideas are pointless here.
As you dip into this Ganga of your own recognition, don’t come out as the one who started the dip. Remain as the Ganga itself.
Don’t exchange This for any idea about yourself.
Blow away all concepts that you have about yourself, including being Awareness or the Self. The Truth does not need these concepts.
That which is aware doesn’t carry a label.
That which You Are has no name.
That which is the primal intelligence doesn’t need your mind for any functioning.
(Now that I have put all of you to sleep, I can go to sleep myself.) [Smiling]
Do you see how simple it is? Simpler than simple. Before you can even decide whether it is simple it difficult, before you can even take a step or have a thought, any action, any experience, You Are.
To put it very, very simply: You do not need a notion to exist.
Your Existence is all there is, so what do you need a notion for? Only to delude yourself. You cannot delude yourself without a notion. Better to say you cannot play the game of delusion, the pretense of identity, without a notion.
That’s why I can tell any of you, no matter what your circumstances or what might be happening in your life, I can tell you this: Right Now, without a notion, You are free.
It doesn’t matter if this is your first satsang or thousandth satsang. It doesn’t matter how many awakening experiences you had; nothing. In this moment, unless you pick up the mask of your identity, You Are All There Is.
Okay, let’s wake everybody up a bit. [Chuckles]
So, when I say ‘You’ …,
what is the shape you draw about yourself?
I say ‘You’.
What is the boundary you make about yourself?
Where do you start and where do you end?
And whatever that boundary might be, notice that it is only a concept, only a visual, only a thought. Let that notion go. Don’t let any sensation or the interpretation of any sensation convince You that that is Your boundary.
Now say to yourself ‘I’.
See whether any notion about this ‘I’ is still there.
If any notion is still there, just let it go.
It is not the Truth about You.
If any visual is there, don’t bother with it.
You cannot imagine your Self.
You cannot think about your Self.
All these ideas are just ideas.
‘I’ has nowhere that it lands, has no reference point, has no start or end.
‘I’ is empty if all resentments, all grievances.
Nothing has ever happened to ‘I’.
No desire belongs to ‘I’.
No bondage applies to ‘I’.
Remove the runway for the plane called ‘I’ to land.
It applies to nothing at all; to that ‘no-thing’ that You Are.
Now say ‘I’ and see who you are presenting.
Who you are referring to as ‘I’?
Just a bundle of sensations? That is not I.
Empty, empty, empty of all notions;
especially about liberation, freedom, finding the Truth.
All location, You are empty of that.
More spacious than space.
Not even empty space You are.
If I say ‘You’ where is this ‘You’ landing?
If it is landing somewhere to something, then that is not You.
You are That!
Tat Twam Asi.
You are That which is beyond all things.
And when you say ‘I’ where is the ‘I’ taking off from?
What is that place where the ‘I’ comes from?
It is no-thing which is the Absolute Self.
What is the ‘I’ that you are presenting yourself as?
Are you now going to present yourself as someone who got it or didn’t get it?
You are not that.
As someone who is trying?
You are not that.
As someone who has a set of sensations called the body?
You’re not that.
All of this is in You.
But You are greater than that, higher than that, prior to that.
Now, as Satsang gets over, it doesn’t mean it’s time to pick up the mask, to pick up the pretense.
Play like this, empty of notions.
All is taken care of, in Your own light, by Your very Presence.
There is no problem.
By my Masters Grace, it my blessing to all of you that you remain mask-less, empty of pretense, empty of any concept about Your Self.
May that which was Seen here, at his feet, be recognized for all of You, wherever in time and space you might be.
May His grace bring you this Truth, bring you this Recognition.
May all that is false be dropped away.
Om Shanti, Shanti, Shanti.
~ ~ ~
*12 Clues to Enlightenment posted by Ananta:
1) That which is the Witness of All Things. You are the One solitary witness of all things.
2) That which remains Unchanging, cannot be enhanced or diminished.
3) That which is beyond limitations or boundaries, the shoreless ocean.
4) That which is beyond the states of waking, dream, sleep or turiya (the fourth).
5) That which can only be found in the present (now), does not come and go, is not subject to time.
6) That which has no desires or aversions, beyond attachment.
7) That which is beyond doer-ship, beyond action and inaction. That which is beyond separation and union.
9) That which cannot be described in concepts, judgments or inferences.
10) That which is your direct intuitive insight, beyond any phenomenal perception.
11) That which is the source of the Being, which in its un-associated form is Pure Consciousness and in its associated form appears to be the ego.
12) That which is discovered by following the guidance of the Satguru, Divine Presence or/and by surrendering to this Presence.
Life is always just life. We can say ‘Life is always perfect’ but actually the word ‘perfect’ has a wrong connotation at times. So, better to say ‘Life is just life’. Because when you say ‘perfect’ then you’re imagining some utopian sort of ideal. Life is always just life. But to suffer life, you have …
Life is always just life. We can say ‘Life is always perfect’ but actually the word ‘perfect’ has a wrong connotation at times. So, better to say ‘Life is just life’. Because when you say ‘perfect’ then you’re imagining some utopian sort of ideal.
Life is always just life. But to suffer life, you have to have a limited notion about yourself.
Because I know that you are God (because I know that I am God) and God cannot suffer. But when I believe myself to be something limited, everything can become an opportunity to suffer. [Silence]
But once you start (when Consciousness Itself starts) to enjoy Its notion-less Existence, it’s very rare for It to go back to feeling feverish about notions.
So, I’m also reassuring you: Try it. You’ve tried the way full of concepts for long, now try this concept-less way.
And if you have a report that ‘You said this, and since then, my life has become a full mess’ [Laughs] then we can talk about it.
It has happened with me. [Laughs] You remember American Lucia? I had this Satsang with her where I told her that ‘Your concern is that if you hand over your life to God, He’s just going to make a mess of it, or a hash of it.’
She said, ‘Yes, yes Father, that is fine. This concern, I am surrendering it.’ (Or something; this is what I remember, that ‘I’m surrendering it.’)
The next day she came to Satsang and she had this pretend anger with me [Makes a mock angry face] and she said, ‘Anantaji, I’m very angry with you today.’
‘Huh?’ I said, ‘What happened?’
She said, ‘You said to hand it over to God and I’ve been a practicing psychotherapist for 20 years; I’ve never missed an appointment, and I handed it over to God and for the first time in 20 years, I missed an appointment.’ She said, ‘I gave it over to God and He messed it up.’ [Laughs]
So, this giving it over to God cannot be done with an expectation of what a mess-up is or not. This is not a cop-out. It is not an excuse. But if we still have an idea of ‘What my life should be’ then that is not surrender at all. So, it is that expectation which has to be surrendered. It’s not a cheat code to getting your desires.
‘I’m just going to hand over to Guruji, and then Guruji will make sure I have a million dollars in my bank account, he’ll make sure I have the perfect partner or my meetings go on time.’ [Chuckles] It’s not that.
So, the idea that ‘I am the doer’ and the idea that ‘I am the experiencer’ are both surrendered. ‘Twam Karta Twam Bhogta’ means ‘You [God] are the doer’ and ‘You [God] are the experiencer’.
And this ‘You’ will be seen to be ‘I’ only, ultimately; it’s fine. But in the spirit of surrender, it means ‘You [God] are the doer and You [God] are the experiencer’.
Who am I? All of this is Your game, Your play. You are playing with YourSelf. True surrender is to surrender this ‘me’ (this identity). Then you start to see that there never was this ‘me’ anyway. The surrender-er was just a play by Consciousness Itself.
Q: When I was very young, I feared the void I felt to be inside of me, not to be ‘me’. Therefore and thereafter, I started to collect dispositions and characters to build a ‘me’. I felt as a kid that I needed a character to function in the world. It is now returning around …
Q: When I was very young, I feared the void I felt to be inside of me, not to be ‘me’. Therefore and thereafter, I started to collect dispositions and characters to build a ‘me’. I felt as a kid that I needed a character to function in the world. It is now returning around of that path.
A: Exactly…, exactly. That is why Jesus said ‘Only the children will enter the kingdom of Heaven.’ The ‘children’ doesn’t mean that this enlightenment is only a possibility for those who are less than seven. It means that those who are innocent; the same innocence, empty of concepts, empty of notions.
So, you absolutely right when you say ‘Actually, Satsang is this turning around’. We picked up conditioning, because the Truth was very apparent. In fact, many of us, if we were to report about our childhood will say ‘Father, yes, it was so apparent to me when I was a child’. So now it is just this. We picked up so many notions and conditions and now they are being dropped.
And yet, there is something in this play of having been deluded and then freeing; Consciousness having been deluded and then freeing Itself from the delusion. It seems to cause some delight for Consciousness. So, it is that returning to the innocence.
The fear of it, yes. This is what I have been talking about for the last few days also, that whether we call it the fear of death, or we call it the fear of the unknown, I am here to tell you that if this fear is there, I am happy to hold your hand and tell you that this fear was experienced here, this wobbliness was experienced in full intensity here, but my Master was holding my hand. So, I am holding your hand. If you are here physically, I am physically holding your hand. If you are not at a physical proximity, I am holding you here in my Heart and I am telling you that the fear is unfounded.
Even if it feels like you are dying (and the moment you are empty of the next notion, it can feel like this for many of us, that death is coming) this is only the death of the pretend one. Don’t let any interpretation of this fear make you believe another concept about yourself.
In fact, one of the primary reasons why having a living Master is so beneficial is that he can take you through this fear, reassuring you that nothing will happen to you. This fear is very primal. And yet, for those of you who are not experiencing it, please don’t make it another benchmark ‘Ooo, I haven’t yet gone through that fear so I must not have got it yet’ [Laughter] or something like that. That is why I said usually it is a common thing to experience this fear; it can feel like the fear of death. [Sri Nisargadatta] Maharaj at one time said until you have gone through your death you will not find freedom. This is what he meant.
So, I am here for that, my dear. I am here to tell you that no fear, no matter how big it is, is not stronger than your Being; it is not stronger than the Satguru’s Presence. Let’s see this fear through together. [Silence] All is taken care of.
I know that sometimes I can say these things very simply and say ‘Just don’t pick up a notion; be notion-less’. But I know that, in the face of this notion-less-ness, many times strong fear can come; fear of the unknown, not knowing what is going to happen. It can feel like ‘I am dying; this is the end of me’. It is not. You are discovering that you are endless, you are deathless. I am here to tell you that I have seen this through and so can you; and so are you. That is why very simply I say ‘Don’t fear the fear’. Let as much fear come.
Sometimes, very simple, almost truisms, are helpful with this, like ‘Tell the fear how great Guruji is’. [Silence]
And there are various responses to this fear. Sometimes we might say ‘No, no, I am done with this, it is not for me. I am not ready yet. I am going to come back later.’ Or ‘I don’t want this, this is too much.’ For some, they latch onto some spiritual concept and say ‘Yeah, yeah, I got it’. Actually, in the moment of some insight, some fear is coming and you almost recoil because of that fear and say ‘Ah, yes, yes that was it, I got it; that was it.’ So, we are referring to some experience over and over again from the past; then, know that this one is just like recoil. Because if you have to refer to it from the past, what you are actually saying is that you are not that Now. There are some who get caught in this whole thing that they keep talking about some experience they had, like an awakening experience. There is no big deal in that. You are That Now. So, this fear can come with various responses.
By the way, like I was saying the other day, it is not always fear. Sometimes it can seem like a joyous excitement also. ‘Ah! I am not this body, I See it. Ooo…, Aah…, it is so nice. Nothing contains me, I am beyond all things. Ooo…’ As I say it, I am feeling that excitement, that joy of not being contained.
Sometimes this joy can come, many times the fear can come, but whatever is coming, know that it will pass. Don’t get too scared, or don’t get too attached with any of the by-products. Some get very attached to the bliss also of an experience and say ‘That was when I was free!’ No, no, that was the time when bliss was coming. It has nothing to do with the Reality of You.
Q: Father, can you talk about dis-identification from suffering? My aunt died several hours ago. In this moment, I am having trouble with identification. A: So, when an event has happened, then we must not have an expectation that ‘Grief should not come now, because I am becoming free’. Grief is also part of the …
Q: Father, can you talk about dis-identification from suffering? My aunt died several hours ago. In this moment, I am having trouble with identification.
A: So, when an event has happened, then we must not have an expectation that ‘Grief should not come now, because I am becoming free’. Grief is also part of the natural functioning of this existence. So, allow room for this grief to come. But see if there is ‘a one’ who is grieving.
So, in the grief, grief can be felt; but the griever is not there, the sufferer is not there. And then, what you will discover in this, is that in your Being, there is so much space…, and all this grief can come but it doesn’t make a scratch on Being. It only seems to dent the identity which was never real anyway.
Only your notions about yourself can be attacked.
So, grief is another aspect of Consciousness which can be allowed to come and go. All the flavors in this entire spectrum of sensations, Consciousness is playing this way to taste all of this; sometimes joy, sometimes grief.
So, don’t confuse the arising of a sensation or an emotion to be an identification. When you pick up the idea that ‘I am suffering’ then that is identification. Before that, it is all just moving sensations on the screen of Consciousness.
So today, what are we doing? [Chuckles] Are we pretending to have the bondage problem and then working towards our freedom? Are we going to see that there is nobody that is bound; and yet play with bondage for a bit and then leave it? What is the other ‘seeker’ position? Are we going to …
So today, what are we doing? [Chuckles] Are we pretending to have the bondage problem and then working towards our freedom?
Are we going to see that there is nobody that is bound; and yet play with bondage for a bit and then leave it?
What is the other ‘seeker’ position?
Are we going to play with ‘I got it yesterday; today I lost it?’ or ‘I’ve never really got it’?
None of these are true about You. You are only misunderstanding what is here. You feel like (or you believe) that ‘I am just a person…, sitting on the floor, sitting on the couch, sitting in the Zoom’. [Name of the platform used for online Satsang].
But this starting point itself is not true. No ‘person’ is sitting here. It’s just an invented idea; just a notion.
So then, if no ‘person’ is there, then what to do with ‘That’ which IS there? Let’s give ‘That’ a name. ‘That’ which is there, what do you want to call it? Do you want to call it God? Do you want to call it Consciousness? Do you want to call it Satguru, Being, I Am? You choose.
Everyone is with me so far? No ‘person’ is there. With me so far in that? Do you find it? [If you do], you come and claim your thousand dollars. [An ongoing joke where there is a $1,000 reward for anyone who can show that a ‘person’ exists].
It’s not. And yet, I Am. I Am. It’s a qualitative experience; ‘I exist’. Even to say ‘I don’t exist’ can happen only within Your Existence.
So, I Am. Now what do you want to call this ‘I Am’? Whatever we call it doesn’t really matter.
Now what is this ‘I’ that is ‘Am-ing’? Some of you have been with me and some are new, so this terminology might seem a bit strange. But a simpler way to ask this is: ‘Who is even aware of this Being?’
‘What is it that is aware of my Being?’
‘Who is the ‘I’ that now ‘Am’?’
Does that have a name?
Does it have a shape, size, color; anything?
Now, you cannot not be ‘That’. You cannot leave ‘That’.
You cannot become this which we have been believing ourself to be.
So, when in some forms of spirituality, it is about ‘killing the ego’ or ‘demolishing the ego’ or ‘the ego must be killed’ it is talking about this ‘I’ [person]; ‘Kill the ‘I’.
Here we See that ‘Has it ever really been?’
Where is it; this person? Where is it?
The one that cares about freedom, where is he?
In this? [Touching his head]
In this? [Touching the arms]
In this? [Touching the hands]
In this? [Touching the chest]
In the pockets? [Laughs]
Where is that one hiding?
Produce the one that wants freedom.
Not there; you see? It is not there.
It never has been.
Q: This one that we call this entity is getting really strong. A: Who is keeping track? [Chuckles] Q: This has been a long, tough year, Father. [Sighs] A: For who? [Chuckles] Q: Just that one small thing starts and then I feel like… A: Forget it! Q: [Stammering]… A: [Chuckles] Just forget it! Q: …
Q: This one that we call this entity is getting really strong.
A: Who is keeping track? [Chuckles]
Q: This has been a long, tough year, Father. [Sighs]
A: For who? [Chuckles]
Q: Just that one small thing starts and then I feel like…
A: Forget it!
A: [Chuckles] Just forget it!
Q: The time…, [breaks out laughing with the sangha and Anantaji] No, Father…!!!
A: You see, this is the attraction of our notions. I am saying: This moment is your new life. There is no ‘you’ here. It’s gone.
Q: It’s not gone.
A: [Laughs] See?! This is how it operates. It’s very good. Actually, we are enjoying this because this is how it operates. Like, the mind came and told me one day, in the middle of inquiry (everything became quiet, no notion, and it came and said) ‘Stop all this. I’ll give you a good life.’ You see? It will come up with all these things. ‘I want that!’ I’m saying: You Are That. And the mind is saying ‘I want that.’ Is it a worthy notion?
What are you willing to exchange my words for? [Jokingly]: (Okay, let me put some emotional blackmail into this.) [Chuckles]
Which notion, from your mind, are you willing to exchange my words for?
A: I am saying You Are Free, there is nothing to be done, there is nowhere to go, no ‘imaginary-you’ has ever lived.
Q: I want these words to be Real, every moment.
A: They are Real, every moment. It is true. I’m not lying even a little bit.
We just are Here. You are Here. All effort is imagined. For effort to want to get somewhere, you have to take a position. A concept has to come. The idea has to come: ‘I must find freedom. I must do something. I must become a better person. ‘I must be…., whatever.’ But without that, …
We just are Here. You are Here. All effort is imagined.
For effort to want to get somewhere, you have to take a position. A concept has to come. The idea has to come: ‘I must find freedom. I must do something. I must become a better person. ‘I must be…., whatever.’
But without that, what are you now?
That is why this is like the path-less path. And this is why it is frustrating for some, but joyous for others. Because many are looking for a path, like some way to get there. What this is, is to show you that there is nowhere to get to.
If your Presence, if your Existence, if your Being, needed some getting to…., if we had to walk a hundred miles for God to be Here, then we would say ‘Yes, we need a path.’ But if God is Here. And like I say ‘If God is a God where we need to walk a hundred miles to get to it then it’s a pointless God. If God cannot be Here all the time effortlessly, then what kind of God would that be?’ So, we are finding That which is effortlessly present.
What is Here without judgment, without interpretation, without any knowledge or understanding?
If you need a concept to become That …, let’s take an example: Suppose I say ‘There is only the Self. Forget about all other concepts.’ Some can come so innocently into Satsang and say ‘Father, you said there is only the Self; forget about everything else. Done!’ Then I say ‘Okay, forget about the concept also that ‘There is only the Self.’ [Makes a shocked expression] [You might feel] ‘Ah, that’s a bit cheeky because I need something to hang on to.’
So, that’s why these very simple concepts have been given: ‘Tat Tvam Asi (You Are That), I Am That, Only Brahman Is, Only the Self Is.’ These very simple concepts have been given and you can hang everything else on this because everything else is subservient to this. ‘What does it matter, what do I have to do next, if only God Is, if only the Self Is?’ and ‘What does it matter what my bank account is, if only the Self Is? The Self will take care of itself in whatever way it wants.’
So, in Satsang we find some pointers like this, some direction like this, some instruction like this. But ultimately, even that is dropped away. Bhagavan [Sri Ramana Maharshi] had this beautiful example of using the stick to burn the funeral pyre. But the stick is not left outside; it is also thrown into the fire. Everything is burnt. This is what I’ve been calling recently ‘Your notion-less Existence’.
And this can feel a bit naked. It can feel like ‘I have no defenses’ and some fear can come. Some fear can come. So, then the mind will offer ‘No, no, no, this is too much, too much for me. Too much for me. Give me something that I can hold on to.’
Now, we can hold onto the Satguru’s feet, but don’t hold onto any concept. Ultimately, even the Satguru’s Feet is a concept, but for a while you will find some peace there, if there is fear in response. Sometimes there is joy in response. ‘Hah! There is no separation. All this is just being perceived within Me. What am I? Oh!’
Who was saying this? Joy herself was saying about joy the other day. [Making an amazed expression] ‘Oh, aah! Oh, aah!’ And it’s very enjoyable. But then a notion can come, like ‘This joy is the proof of your freedom.’ No, it is just another by-product.
No proof of your freedom is actually needed. Whether it is fear or it is joy. At least, the joy of Presence is incomparable to the usual objective joy; like the joy of having a very nice coconut. That is a different joy. There is some joy in tasting the sweet water, yes, agreed, but the joy of your Being, of Presence, of your Existence…, that’s a beautiful joy.
But there is an even deeper joy. Because even if you are experiencing this joy all the time, there comes a time where you’re done with it and you say ‘I want to go to sleep.’ No experience, even this most beautiful joy, is enough. No matter what you’re tasting in this world; it could be the most beautiful music (objective joy is not just the taste) it could be sound, it could be visual sight.
Then there could be a joy which is just within, arising with Your own Presence. But even that, when you’re done with the experience of all perception, there comes this sleep. Now the joy there is not a tangible. You cannot say ‘Oh, I went to sleep’. That itself conveys ‘I had a very nice sleep last night.’ Does it convey that it was a suffering experience or a joyful experience? Joyful. And yet can you say ‘Oh, you tasted some joy?’ No.
This is beyond the ‘concept’ of perceptual joy, of tasted joy. Yet, this is the Brahmanandam, the Joy of the Self Itself. So, this joy is not a tangible, not a held-onto joy. It is your very originality. It is the fragrance of Your Truth. It is ever-present. It’s Awareness. You can never say that it is suffering.
How many of you See that nothing has ever happened to Awareness? [Silence] Then how come you feel that something has happened to you? [Silence] So, there must be a belief that I am something other than the Self, something other than this primal Witnessing. That’s why in the Upanishads they say ‘Just be the …
How many of you See that nothing has ever happened to Awareness?
Then how come you feel that something has happened to you?
So, there must be a belief that I am something other than the Self, something other than this primal Witnessing. That’s why in the Upanishads they say ‘Just be the witness.’ But even that has been misunderstood, that ‘I-personally must be the witness.’
So, I’d rather say: You Are the Witnessing. You can’t help it. If you wanted to leave YourSelf, you couldn’t.
Very simple things to say, but if you look at the world, you find that everyone is looking for themselves in one way or another. They may be apparently looking for money, they may be apparently looking for a partner, they might be apparently looking for a better body but they are actually looking for themselves. Because they say what? ‘I will be more complete.’ We want that completion. So, everyone is looking for themselves; looking for the Self.
But I say: Where did you lose it?
If you were not the Self right now, then I would say ‘Okay, let’s go looking for it.’ But the thing with the Self is, you can’t even leave it. It’s just that we might have picked up along the way (like we picked up a wrong idea about what I am) we picked up the idea that ‘I am just this body’ or ‘I am just this body and this mind.’ You might have also picked up an idea about the Self; an idea about God. And yet, what is your greatest idea about God? He is ever-present. Nobody says ‘I believe in a God who comes and goes.’ So, if He is ever-present, where must He be now? That which is ever-present, can it not be Here Now? If it is Here Now, where must we go look for it?
And as I’m using the terminology, I’m using God, Guru, Self (in this discussion, at least) inter-changeably. So, don’t worry about the terminology so much.
Now, will you find it…, if you go with your thoughts saying ‘Yes, yes, a little more this, a little more that, a little more clear Seeing. I’m not worthy yet.’ …, all of this? Is it true that the ever-present One can be lost just because your mind says it is lost and it has to be found?
Must you have to take a step to go anywhere to find That which is ever-present?
What are You Now?
If you needed a notion to become God, a concept to become God, even the concept of God to become God, then God would not be ever-present.
So, then, what happened? [Chuckles] If it was so simple, so obvious, what has happened? How it is that we keep searching and searching and searching?
A simple example is coming to me. In the morning Aarthi that we do now, there is “Bhakt jano ke sankat kshan mei dur kare” …, “In a moment, all those who are devoted to You, You can take away all their suffering.” (Rough translation.) “In a moment, in an instant, all that we suffer from as Your devotees, You can take away.” Now, we have grown up with the next line being “Bhakt jano ke sankat” …, and then, next line “Jano ke sankat” which is almost synonymous. Now, we’ve been doing this Aarti for some time; and what happens? Every time we finish “Bhakt jano ke sankat” I still hear somebody saying “Das jano ke sankat.” Although, we know very well …, (and here also it comes).
So, this is the power of conditioning. We’ve repeated something over and over again, that ‘This is your body, this is your hand, this is your life, you must work hard, you must find the right partner…’ You see? The ‘you’ …, the ‘I’ has been stuck with this limited identity for so long that although we are Seeing the Truth about OurSelf, we are finding what we Are, it’s just the power of this conditioning has continued to play out.
That is why we continue to have Satsang every day, Monday through Friday, because I know that in a day you could pick up new conditioning. You could go totally notion-less from here, but tomorrow you could come back and say ‘Father, I left Satsang, and then this happened; he did this to me or she did that to me; this thing happened.’ Then we sit in Satsang for two hours every day and I say ‘Me who?’ …, ‘Me? There’s no ‘me’, Father.’ [Chuckles] ‘All of this is just appearances on the screen of my Being.’ You might leave from here, and yet the power of the old conditioning can come back. This is the design of this creation; the habit is like that.
That’s why Guruji [Sri Mooji] says that Satsang is the rehab. Rehab for who? Rehab for God. From what? From this idea that ‘I am a limited entity.’ From the idea of the ego. Who is running the rehab? God is. For who? For God. Because there is only God. So, God decided to play this game of being an individual ego. It wanted to taste Itself in a limited form. Jokingly, we can say It got tired of being the unlimited. ‘This is too [boring]…, where’s the excitement in this? I can’t be hurt, there is nobody other than Me.’ [Chuckles] ‘Where is the excitement? I need some drama in My life.’ And the Lord said ‘Okay, I will play as all of these Beings and know the taste of being limited.’ Then He says ‘Enough, enough, enough. What am I?’ But even in the coming to this, It doesn’t want an abrupt end to this movie; doesn’t want it all to end suddenly. ‘I’m coming to My Godliness again. I’m dropping the notions; so many notions.’
Okay, whatever it might be, since you started coming to Satsang, a large percentage of the notions must have been dropped. I’m sure there could be some that still stick around; that’s okay. The sticky ones can still be there for some time. You might even have picked up new ones in Satsang. But at least this much must be there, that if you come openly for some time, many of your notions that you carried when you came are not there now. At least this much has to be true. Then, just to come to this notion-less Existence, God is dropping them.
Now, for some it happens in a flash. Bhagavan [Sri Ramana Maharshi] at 14 or 15 years old had this experience where he felt like he’s dying and he said ‘If I die, I want to be there to experience it. So, let me lay down and see what actually happens.’ And the Seeing that, in the openness to the death experience, it is the same thing that I say; the fear of the unknown, the wobbly, concept-less, notion-less Existence initially can seem a bit wobbly. But if you can just say ‘Okay, let me see what happens if I just go through this’ then you will see the wobbliness is no big deal for You. But, in going through that, for some like Bhagavan, was where all of this conditioning was dropped. But even then, what happened in Bhagavan’s life? For many years, he remained in silence. That marination that Guruji [Sri Mooji] talks about. Then, even to come to that notion-less Existence can seem like ‘What is there to speak? What words are needed?’ And then, Consciousness Itself puts words into that one’s mouth, saying that ‘Okay, it’s done in this expression, but I want to play as other expressions coming to this expression to hear: [Q]: What happened to you? [A]: I just dropped all my concepts about myself. [Q]: But, what does that mean? [A]:
What are you believing about yourself?
Who am I?
Bhagavan said ‘Who am I?’
Is it true that you are who you claim to be?
That is the question ‘Who am I?’
Is there truth to this notion that you might be carrying about yourself, that you are the body, that you are the mind?
In asking ‘Who am I?’ all these concepts about yourself are dropped away.
Many come crying into Satsang, saying ‘I just don’t know. This is just so sad! I don’t know.’ And I feel so happy! Because ‘you don’t know’ means you’re empty of a concept about yourself. [Chuckles] You see? This is not bad news. It is only, again, the conditioning we’ve been taught in school, that ‘You must know this. Be prepared for your exam. Prepare so you can say what you got on your report card.’ So, if you say ‘In my report card I got an ‘I don’t know’ it feels like it’s the worst news. But it is very good news. Actually, don’t even know whether you know or not. That empty; notion-less-ly.
The fact is that even to come and report that you don’t know …, something brings you to Satsang. There is a Supreme Intelligence which knows the way to log into Zoom and how to come to the house. So, life continues to function in one way or the other. So, that which needs to be known, that which Consciousness needs to run this life, is already with Consciousness. Consciousness does not need the aid of thoughts. [Chuckles] And God [pretending] is saying ‘I don’t know the next thing I should have. Do you have some thoughts on it?’ [Chuckles] We do. But does it go according to those thoughts? Then what is the point of this plan? “The way to make God laugh is to tell him your plans.” [Well-known quote] [Laughter in the room]
There is no use for any notion. It is only if we consider ourself to be something which is limited; then we feel like we need some advice from this inner guide (posing to be a guide) the voice of our individuality.
So, first you put on a mask that ‘I haven’t got it. Please take me to freedom.’ The one with the mask, nobody can take to freedom. All it is, is ‘Is this true? Are you really who you claim yourself to be?’ [Silence] ‘Is your pretense of being the body true?’
Q: Father, the Awareness being the overview…, this thing is also a concept, right? A: Yes. Q: Because that’s one way it gets stuck. A: All concepts, even this distinction, qualitative distinction, between the hand and the finger- Awareness and Consciousness- the noumenal (the non-phenomenal) and the dynamic (or the phenomenal) is also a conceptual …
Q: Father, the Awareness being the overview…, this thing is also a concept, right?
Q: Because that’s one way it gets stuck.
A: All concepts, even this distinction, qualitative distinction, between the hand and the finger- Awareness and Consciousness- the noumenal (the non-phenomenal) and the dynamic (or the phenomenal) is also a conceptual distinction that we make in Satsang, just to make the point clear. And ultimately, even this is thrown away.
So, whether Guruji [Sri Mooji] will call it ‘Is-ness’ or you call it ‘the Self’…, it’s the same thing.
Q: And being with Self is just being open to this moment fully.
A: And being closed to this moment is also being with the Self.
Q: I understand that.
A: We cannot leave the Self. But with Consciousness, we have to start using these conceptual boundaries, which means that when the dynamic aspect is just open to this moment fully…, or in the inquiry gets an insight about its Source…, that is the moment of waking up in the waking state or the awakening moment.
Q: So, when I hear the instruction ‘Just be with the Self, marinate in the Self’…
A: Simply don’t pick up the pretense of something that you are not. Simply put, it’s like that. Even if you do, you are the Self only, but you will pose ‘as if ‘you are something else. This is why we call it the ‘play’ of Consciousness.
Q: Father, the pretense is already picked up.
A: No, the pretense is dropped naturally every moment. I am happy we are having this conversation because, in this, are the primary doubts which we can get stuck with.
Show me what is picked up.
Without a going to a thought, is something picked up?
Naturally in your original state, are you Soumya?
A: The pretense is not picked up.
Q: There is nothing; nothing can become that.
A: So, you need a notion of being somebody to pick up the pretense. That’s why the mind has the tougher job.
Q: So, the rapid movement of mind, before we realize that it picks up, makes it feel like it’s always picked up.
A: Yes. It’s just because the habit has been nurtured for so long, that the smoker is now saying that ‘I can’t help it. I have to pick up the cigarette.’ Once you come to the rehab, as you are coming, then you’ll find that ‘Ah, the hand is moving. Sometimes the hand picks up, sometimes hand just withdraws.’
So, belief is one of the primal forces that Consciousness has created for Itself as part of this play. And now Consciousness is withdrawing belief from Its individual identity.
A: What I am saying is ‘Is an individual an actual, tangible existence?’ Can you show me the individual? Q: As far as I see, the consciousness level is different amongst the entire humanity and some people are more inclined for Satsang, some people are at the earlier state, some people are completely not even …
A: What I am saying is ‘Is an individual an actual, tangible existence?’ Can you show me the individual?
Q: As far as I see, the consciousness level is different amongst the entire humanity and some people are more inclined for Satsang, some people are at the earlier state, some people are completely not even thinking about it.
A: So, just because the movie has many characters…, let us look at it as animation. You could have drawn out hundreds of characters; a Donald Duck is different from a Mickey Mouse and both have different interests, different things that they want to do. But the light of the projector is the same. So, are you that character? Or are you the light?
In your expression, all of this is there. But when you come to Satsang, we are open to this question that ‘Am I an object in this world? Am I really an object in this world? Or could it be that it is the other way around; the world is an object in Me?’
And you don’t have to have had the insight of this, but at least we must be open to this question. If it seems too far out, then this might not necessarily be the best Satsang to come to. [Chuckles]
So, just this much openness has to be there that ‘Am I really this person?’ If there is constant belief in this ‘person identity’ then is there some real basis to that belief?
Otherwise, we keep on working on improving the person, becoming a better person …, all of that (which has its place in the world). But there are millions and millions of places who are telling you to become better people. This is one place where I am saying ‘Can we question that basic assumption that you are a person first?’
And that ‘I don’t know’ is a little bit scary. So, we don’t know, in response to that fear, what the next move is going to be from Consciousness. If you can find that ‘I don’t know’ and yet something is open to the looking then you will see all these words that I am saying are not some fantasy when I am saying that ‘You are that Light of this universe’. It will be your direct, tasted experience. But initially that fear of losing the identity can come.
And once we see that ‘I am not a person, there is no individual entity here’ the myth about so many people in this world will also start to dissolve. Can it be that only I am not a person? [Chuckles] It cannot. Like, someone went to Guruji [Sri Mooji] a long time ago and she said ‘I can see that I am not a person, but I cannot believe that my husband is not a person.’ [Laughter]
Once you really see that there really is no individual entity here, that all has been this play of light and sound, of Consciousness Itself…, then that is why we call it the leela, the leela of God. We also have seen that not a blade of grass in this leela moves unless it is the will of God.
Even if the person was there, what would be its role? If even the blade of grass is moving with the will of God, what is the person’s role? If every dialogue which is going to come from the actor’s mouth is going to be the will of Consciousness, what is the person’s role? If every hand movement is going to be the will of God, what is the person’s role?
So, it is something we have learned. We have learned to become a person. We have been taught by people around us, our parents and this mind has continually taught us that we are a limited entity, we are this person. And now, as we are checking, all these notions will fade away. Just a little sliver of openness and you will See.
Here [in Satsang] I don’t say to anyone ‘Believe my words’. You don’t have to believe my words. You just have to take one or two lines which you feel you find some resonance with in your heart and just look: Check if it is true.
I know you …, in your family these are strong words ‘Self-inquiry’ so they might be feeling like ‘I am not so attracted to this path’. But Self-inquiry is nothing like this.
It is just simply just checking. ‘Ananta said he has a thousand dollars cash prize for anyone who can show him ‘the person’ so can I win this prize? Let me produce this person which I believe myself to be and get a thousand dollars easy.’ [Chuckles] This much is Self-inquiry.
Who am I?
A: What do we mean by ‘Knowing’? We can have a concept that the sun is so many miles away from the earth. We could have a concept that there are so many trillion stars in the sky. It’s just a concept. Nobody has counted the trillion stars. It’s a concept from credible sources; it’s a …
A: What do we mean by ‘Knowing’? We can have a concept that the sun is so many miles away from the earth. We could have a concept that there are so many trillion stars in the sky. It’s just a concept. Nobody has counted the trillion stars. It’s a concept from credible sources; it’s a concept that we picked up. Now, another credible source will come tomorrow, the next greatest scientist, saying ‘No, there are not so many trillion stars there are only ten million.’ So, we can have a new concept.
Why I’m sharing all this is because a lot of us feel like we’re spiritual because we have a lot of spiritual concepts. But it is not a true Knowing; it is a concept. ‘There is a Source, there is a God.’ It’s okay, it makes us feel better; whatever the reason we might have for having that concept.
So, this is conceptual knowing; just a concept. You don’t have a direct taste of it, even phenomenally.
The second is perceptual knowing, that which our senses are bringing to us. That there is coconut in front of me, there is a computer, all of you are sitting here; it’s being perceived. But if you ask the scientist, if you ask those who are into quantum physics, they will say all of this is just projection; all if this is just empty space actually. We are just seeing some play of light. Scientists now question our perceptual knowing.
Then what is emotional knowing? ‘I’m feeling so sad, sometimes I’m feeling so happy’ …, these changing emotions.
So, what is That which is prior to, or more original than, all of this knowing?
To know your Existence, which of these did you use?
Do you need a concept ‘I exist’ to exist or to know that you exist?
Did you see a visual of this existence?
Did you hear the existence?
Did you taste it in that way?
Is it an emotion you felt?
So, what is it that knows? What kind of Knowing is that which Knows my Existence and Knows that this Knowing Is? (I know at some point it becomes a bit subtle.)
So, not only is there a Knowing of this Existence …, but a Knowing that there is a Knowing of whatever it might be; including Existence. It is Knowing Knowing Itself.
Awareness is always Self Aware.
It has never forgotten Itself.
It is just the Knowing of Itself alone actually.
So, this Knowing (this Knowingness, which we usually call Awareness) is not about phenomenal conceptual knowing, phenomenal perceptual knowing or emotional knowing. It is That which is prior to all of this; that Knowingness Itself.
So, all this phenomenal type of knowing we cannot really rely on. There is no Truth which is the unchanging Truth about this.
But what about this Knowingness Itself, That which knows your Existence?
No concept is needed, no perception is needed, no emotion is needed.
That’s why I say, when I ask you the question ‘Are you aware now?’ …, did you have to refer to a concept, a perception, an emotion to come to the ‘Yes’?
I don’t feel like there is a greater blessing in this play than when we really look at the question ‘Who am I?’ Because when we look at the question ‘Who am I?’ we realize that ‘All of this that I was believing myself to be, I have never been that. All of these concepts, …
I don’t feel like there is a greater blessing in this play than when we really look at the question ‘Who am I?’ Because when we look at the question ‘Who am I?’ we realize that ‘All of this that I was believing myself to be, I have never been that. All of these concepts, even the idea that ‘I will find freedom one day’ …, there is nobody like that.’
All there is, is All There Is.
And You Are That All There Is.
But not even just that;
You are beyond All There Is.
But even when this question ‘Who am I?’ comes, it doesn’t mean that the mind will stop doubting. Because immediately it will come and say ‘Ahh! Did I get it yet? Have I found it who I am?’ Because it is the same as what she was saying the other day. ‘I? …, ‘i’. Who am I? Did i find it?’ (This small ‘i’.)
What a joke it is! The one that never exists gets so much allegiance and the One that is All There Is [doesn’t]. ‘Yeah, okay, but what does that mean for me?’ [Laughs] Many times we are like this in Satsang. ‘Yeah Father, to Awareness nothing is happening! I know that, but tell me about me.’
I Am …
Q: Sometimes, I see that the seeing also happens from two places. I’m not sure if this is my imagination or true. This is what I want to check with you. Sometimes, I’m away from the place of the witness, being the subject and phenomena being the object. But sometimes, it feels like the Awareness …
Q: Sometimes, I see that the seeing also happens from two places. I’m not sure if this is my imagination or true. This is what I want to check with you. Sometimes, I’m away from the place of the witness, being the subject and phenomena being the object. But sometimes, it feels like the Awareness is itself being observed; I’m no more in the place. The Awareness itself becomes like an object that is observing the world (weird though that is).
A: What happens is that when this phenomenal state is here (that which we call the waking state) then there is a power which is available here which is like a distant cousin of Awareness, which is called attention. [Chuckling] It’s a cousin because it is quite similar. It does not have a color, it does not have a shape, does not have a size.
So, when attention moves; suppose it moves from here to here to here. [Turning his head left, center, right] The attention moves to something, then it seems like different objects come to life. And as our attention goes to something, it can feel like ‘I went there. I went to my thought, I went to imagination, I was daydreaming, I was with this person, I was in satsang’.
So, basically it is so intimate that we confuse it with ‘I’ very often. This is what we are talking about; this attention, which is the power of phenomenal perceiving…, that which brings phenomenal objects to life. And it is so intimate to the Self that it can seem like it is ‘I’. So, this is perceiving.
If we were to check ‘Okay, where is this attention reporting back to?’ then you will find that it is reporting to the Self. This is unchanging. Whether attention went on this [pointing to the left] whether attention went on this [pointing to the head] whether attention came here [pointing to his chest] or even to Presence: Whatever the content is of what this attention is bringing, where is it being delivered? Who is attention reporting to?
Then you will find that it is just the Self. And this Self is always aware of the movement of attention.
Many times, we get caught up in the content of the attention and we feel we are there. So, that is one type of perceiving. We feel like ‘I am the content of what I’m perceiving’. And sometimes there is clear Seeing that ‘Whatever this attention might be bringing to me, it is only that I am just the Self’.
When we are identified with the content of our attention. it can feel like we are an object. Then we see that ‘I am empty of all limitation, empty of all boundary, empty of any physical attributes; I cannot make a picture of myself’.
So, this your experience of the non-phenomenal, non-experiential experience of the Self.
If you feel there is an object which you are finding, which is Awareness itself, then find out what is aware of that. Find out what is aware of that. And you will see that That which is aware of any object is itself not an object; and yet, it is You.
This is the beauty of Satsang, when you See that You are not an object; and yet You Are. This is the most ordinary and most extraordinary discovery that you will make. Ordinary because it has always been this; there is nothing special in this. And extraordinary because you wonder how you ever considered yourself to be an object.
That which is beyond all states, beyond all gunas, beyond all attributes, all qualities, beyond any label you can out onto yourself; this is what You are discovering YourSelf to be…, in this most straightforward direct manner, with no rush, with no feeling like ‘I have to get it now’ or something like that. All these can come and go.
As you are coming to Satsang, you are finding out that what is being pointed to is just so obvious in its Truth. Yet, for the mind, it is completely unfathomable.
It is this dropping if the mind which can seem a bit wobbly. Dropping all conclusions from the mind can seem a bit wobbly. We are going from old positions to a new position; and now all positions are being discarded…, empty of any reference point about YourSelf.
Because nobody will be there to own this discovery that You are Awareness. Nobody will be there.
The mind will come and say ‘Yes, yes, I saw it!’ No, no, no. That one whose voice this is, is not You.
You will find Shanti beyond any concept of shanti. Peace beyond any peace which can be worldly. Joy beyond any concept of joy, beyond any objective joy; beyond even the joy of Your holy Presence. The Joy of the Truth.
Position-less, notion-less Existence, where all rights and wrongs have been dropped; because none of them apply to You. All has been part of God’s play.
All of spirituality is like one flowchart. How to drop something is the aim of that flowchart. How to drop the notion of something? First, just forget it! [Chuckles] Don’t make it a ‘thing’. Forget it! Just remain as I Am, or just Be, surrender, let it be Father’s problem or Guruji’s problem (same …
All of spirituality is like one flowchart. How to drop something is the aim of that flowchart. How to drop the notion of something? First, just forget it! [Chuckles] Don’t make it a ‘thing’. Forget it! Just remain as I Am, or just Be, surrender, let it be Father’s problem or Guruji’s problem (same thing). It can be let go of. Then, something is let go of in that.
Then you feel like ‘Oh, but this seems like some new-agey type stuff that is not real. How can I just let go? It’s just seeming like some new age philosophy; neo-Advaita or something like that.’
Then I say ‘Okay then, if you feel like you are something, can you check if it is true? Where is that something? Who am I?’ That is inquiry.
So, surrender and inquiry are the two main things that we speak about in Satsang; every Satsang.
Sometimes, rarely, someone will come and say ‘You know, surrender, Father, and inquiry also, I can’t really do.’
I say ‘Okay, how is it if I ask you to just stay with your breath. Stay with your breath; in-out, in-out. At least during that time, you’re not playing with the idea ‘I am something’. So, mindfulness comes from there. Same thing. You’re not picking up the idea that you are something…, by just keeping our attention on our breath.
Someone says ‘Okay, I can’t even do that.’ So, then, the Masters in their kindness said ‘Okay, let me give you a mantra. I will energize this mantra and give it to you because it has a resonance with your energy system as it is today. So, let me, on the basis of your energy system give you an energized mantra so that when it resonates, when the mantra reverberates within your Being, it seems to clean up all these notions that ‘I am something’. So, then we go ‘Ram, Ram, Ram, Ram’ and all this idea that ‘I am something’ is dissolving.
Then someone will come and say ‘I can’t bring attention to breath. I can’t even do chanting. I do it for two minutes but my mind is too distracted. I go to check my email.’ We say to them, ‘Okay, then maybe you can use a mala, so every time you get distracted, go to the physical sensation of the mala and keep your attention on that.’
Some will say ‘Even that doesn’t work.’ Then we say ‘Okay, so can you sing some bhajan at least. For 15 minutes every day, sing a bhajan. At least in those 15 minutes, you will not consider yourself to be ‘something’. You’re just invoking the Presence of the Lord in your heart.’
They might say ‘But I’m not devotional. Doing bhajans just sounds like some silly Indian music or something. I can’t do that.’
I say ‘Okay. Are you okay with bending your body a little bit…, to just keeping your attention on the body movements in a certain way? I’ll give you some yoga, hatha yoga, to do.’
So, all of this, starting from just this simple surrender, to actually the very physical exercise, the physical movement of the body, is all about dropping this notion that you are ‘something’.
There is no right or wrong in this; what is right, what is wrong. There is nothing like that. It is just based on what is suitable for your temperament.
But all are coming to this same point, that it’s so simple to Just Be.
All of this is ‘Much Ado About Nothing’…, [Chuckles] to discover That which You always Are.
Firstly, know that there is nothing to fix. Because otherwise, you will give birth to this checker guy, who will say ‘Okay, when I do this, when I use this concept, this will happen to me. When I lose this concept, then the ‘me’ itself disappears’. You see? ‘I’ can be inventive in this way …
Firstly, know that there is nothing to fix. Because otherwise, you will give birth to this checker guy, who will say ‘Okay, when I do this, when I use this concept, this will happen to me. When I lose this concept, then the ‘me’ itself disappears’. You see?
‘I’ can be inventive in this way also. The bench-marking report-card guy is constantly into this…, ‘Okay, then, how do I get to peace?’
But, Right Now, I am in peace.
Q: Even that inquiry happens…, though all these situations don’t apply to me, there’s no inference.
A: Yes. So, then we go from inference to insight. That is the voice of Your Intuitive Presence…, where that which was just conceptual, now you’re Seeing that ‘I have no boundary; there is no limitation’.
This is the voice of Your intuition; it’s the Satguru or Divine Presence in Your Heart. And this intuitive Presence can be trusted.
If there is still some question about whether it is mind posing as intuition, then forget it about it. Intuition is not in a rush.
You will See that the qualitative difference between the mental thought and your intuitive voice will be so clear; that this intuitive voice does not want me to take a position, is accompanied by so much spaciousness, is in no rush. It is accompanied by the prasad [gift/offering] of peace and contentment.
When you find that there is Love there, then know that it cannot be the ego.
What is the struggle actually? If in Satsang there is a struggle, what is the struggle? I am saying: You are all there is. You are God. You are complete. You are full. You say ‘No, but…, I am something limited, and I want to be God’ or ‘I’m not getting to God’ or ‘I’m …
What is the struggle actually? If in Satsang there is a struggle, what is the struggle?
I am saying:
You are all there is.
You are God.
You are complete.
You are full.
You say ‘No, but…, I am something limited, and I want to be God’ or ‘I’m not getting to God’ or ‘I’m God, but in a personal way’.
And I’m saying ‘Why do you have to do all that? You are God.’
Q: Mind doesn’t believe that.
A: It doesn’t believe that. But the good thing is, that here, what I’m saying doesn’t have to be believed. What the mind is saying has to be believed. What I’m saying just can be checked:
Is there anything outside of You?
Unless you create first some mental boundary about where you are or what you are…, show me what is outside You? Then, what is God?
See, the Truth can be checked. The false is a presumption.
That a sensation which is the body (and many bodies we experience) but that a sensation which defines the body actually defines a boundary for Me is just an interpretation. It is not the Truth. It is experienced as a sensation. And in the experience itself, it is clear, that I contain the sensation, the sensation doesn’t contain Me. This is your direct experience. I can’t even translate it into precise words.
But the mind will come and say ‘See, this sensation is there; this is your limit, this is your boundary’. Without that, you’re a baby. They don’t have this concept.
Actually, sometimes we call Satsang ‘The process of going from the head to the Heart.’ But also, we can say that it is a process of going from the head, the mental interpretations, to our own recognition, our own insight. Because even what the mind is saying starts to feel like second-hand knowledge. So, don’t …
Actually, sometimes we call Satsang ‘The process of going from the head to the Heart.’ But also, we can say that it is a process of going from the head, the mental interpretations, to our own recognition, our own insight. Because even what the mind is saying starts to feel like second-hand knowledge. So, don’t be frustrated. I get a lot of messages where someone will say ‘But I’m not recognizing myself as this Awareness. I don’t know who I am.’
Don’t be scared of this ‘I don’t know’ because when you get scared of this ‘I don’t know’ again you will rush to some other concepts. ‘Okay, I’m going to leave that old concept that ‘I am a person’ but I will pick up another concept ‘But I am This’…, so, this I will try to prove to myself and to everyone around me that this one is a valid concept now.’ And that doesn’t work. So, again, we look for the next change.
When suffering doesn’t stop because of any concept we might pick up, then we go through the whole journey again. But this insight, because you don’t find something phenomenal there, then it is very difficult to make a concept out of it and the mind can come and say ‘You still don’t know who you are.’ And we’ve been conditioned to believe that this ‘I don’t know’ is bad news. Actually, for me, this ‘I don’t know’ is the best news! Many write to me and say ‘When I do the Self-inquiry, I look and I don’t find anything. I don’t know who I am.’ This is very good. Better than if you were to say that ‘I am the Self. I found it!’ [Chuckles] Better sometimes. This ‘I don’t know’ is very good because we are letting go of this inferential knowledge or some interpretation of what is found; and we remain in the silence of our true insight.
Usually (we can’t make a generalization out of this but) usually it is found that those who will start the Self-inquiry and get a bit scared of this ‘I don’t know’ will pick up a concept ‘I am the Self, I am Awareness, I am nothing.’ Then you will find that they want to speak about it a lot. They want to share about it. Because they have their own self-doubt that wants to be camouflaged under this so-called aura of certainty. ‘I found it! I saw it! I’m IT!’ But, in the true recognition, is there some special thing about that? There is nothing special, nothing really to proclaim also.
So, in this way, this silence is very useful. We’re not replacing a set of concepts. Some of you are from different sanghas, different Masters, and you picked up a set of concepts there. So, we’re not going to replace those old concepts with new concepts. We’re not saying ‘Okay, we’re going from ‘X’ concept to now Guruji’s [Sri Mooji’s] concepts or Ananta’s concepts.’ The point is to come to this silence…, which is non-conceptual. Silence does not mean that we’re not speaking words. Words can still flow.
Silence is the absence of egoic belief.
If you’re truly hearing my words, what I’m pointing you to is way beyond the one that had a journey, way beyond all that you can think of yourself to be.
So, rest in this ‘not-knowing’. It is a very restful place. ‘I don’t know who I am.’ It’s beautiful. It is open.
If you switch from one conceptual knowing to another conceptual knowing, again it’s ‘the same guy’ (Guruji [Sri Mooji] says ‘it’s the same guy’) but in different disguises. So, we don’t have to worry about whether I have the right concept.
And if you feel like you’re not coming to the recognition in the inquiry, that is what I’m happy to do together. This is what we do every day.
A: Let’s really get into it now. That which you are finding yourself to be, can you apply any label to it? With full integrity, just check. Q: But if I have to apply it … A: … if you have to, yes. Q: … then it is only ordinary. Otherwise even that is an argument, too. …
A: Let’s really get into it now. That which you are finding yourself to be, can you apply any label to it? With full integrity, just check.
Q: But if I have to apply it …
A: … if you have to, yes.
Q: … then it is only ordinary. Otherwise even that is an argument, too. You can’t just say anything at all. When I open my mouth, the duality is gone.
A: So, suppose I was to say that it is completely extraordinary. Let me also try to be the lawyer for the extraordinary, for some time, and see if I can sell it to you.
It Is, but it cannot be seen.
It Is, but it has no attribute, no quality.
It Is, without all this light and sound, and yet It is the witness of all things.
It Is no-thing and yet all intelligence arises from It.
It Is no-thing and yet without It no things are ever perceived.
This extraordinary thing; extraordinary no-thing.
In that way, actually, because it is completely empty of quality, we can say on one hand it is completely ordinary like you said, but at the same time, we can say it is so extraordinary. That is why I was saying that actually…
Q: No cause and effect…
A: No cause and effect…
Q: … and no resolution of anything is even considered or promised or anything of that sort. It is just like ‘stand alone’.
A: Yes, because in expecting resolution, we are then posing again as the limited identity. The screen is not what we are complaining as, or the witness of the screen is not what we are complaining as (‘Why does this movie have to be so…?’) The screen is not complaining about the quality of the movie. And what happens in it? We first have to pick up the perspective of one of the characters in the movie and then we can say ‘I found that I am the screen, but why is my life not changing?’ That is the thing. So, in that, first you have to pick up the mask of the individual and then something like a resolution is there.
Q: Because that one always moves towards a better scene, the better next scene. It is programmed in that way, given any choice. Though it will not make any difference but the actual tendency is to move towards a better scene.
A: If you see this, then you will also see that a better scene is not necessarily always compliant with the mind’s idea of better. [Chuckles] But you will find that one day when just innocent objectivity is there, you will find that no matter what was given to me or taken away (even phenomenally, as the character in the movie) you will have this report one day and you will say (and it could be today, actually) you will say that ‘No matter what was given to me, no matter what was taken away, no matter what mistakes I made and what mistakes others made in my life, in this life I have had the blessing of coming to Bhagwan’s [Master’s] feet and nothing is worth more than that. So, what can I hold in my heart except gratitude for this grace?’
So, even the play of the character in the movie comes to this beautiful thankfulness. And then…, you know at the end of the play what happens? Everybody, even the villain of the play, all the protagonists, all the ones who were at logger-heads, then they join hands and they take a bow together. [Laughs] Then you have gratitude for all the co-actors, the seeming co-actors, in this play. You realize that at the end you come to this One and you see that you are grateful for Your own aspects for seemingly-doing all this to you and putting you in all this suffering and misery. And I can say this with full confidence about your [the questioner’s] play because even before you came to this Satsang you have been at Bhagwan’s feet. So, what is there?