BOOKS BY ANANTA Welcome to Satsang with Ananta

Just like you can never actually enter the mirror, [can never] go inside the mirror and see how things are there, in the same way this material world is just a reflection. It has no reality of its own. It is only our attention and belief that make it seem real.

Therefore if your fear is whether you can actually go to the material world, then I can tell you clearly that it can never happen. It has never happened actually.

We were always looking at this reflection. But when we believe it to be real, that is when we have this false idea. And this false idea cannot continue. This is grace, isn’t it? If you were to continue to believe in this false idea then this delusion would last forever, and that is why suffering is grace.

Don’t be scared of suffering. I always say that if there is some arrogance here, if there is something still to be seen, if suffering has to come, let it come to me all now. This is my prayer: ‘Let it come to me all now. I want to face it now and get over all my delusions. I know I am completely always in the lap of the Guru and nothing real can be affected, so there is no fear of any suffering. I know that is also grace and it will also point me to something which has not been seen’.

So there is no resistance to suffering, no fear of suffering. In fact there is an open invitation every moment: ‘If there is arrogance here, if there is delusion here, suffering please come so that I may see it; so that I may get pinched and I give it that attention’.

Do not be fearful of suffering at all. It is God itself who is playing in this way. Drop all fear about any suffering.

Can we try it like this? Can you hear me now? Silence. Testing testing 123. Good audio, yes, without the mic. Oh, good, good, good. Oh, wonderful.

Okay so, namaste everyone. A very warm welcome to satsang. Moojiji ki jai !

We also have Ram, Arjun and Jyotika with us today here. Sinspace is a new name. And they say, “So good to be here with the sangha finally.” It’s so good to have you, too. Welcome, welcome. Sindhu, Sindhu is here. Sinspace, huh?

So if you are joining us for the first time you can ask your questions in the chat window. And if Ram, Jyotika and Arjuna have some questions, they can ask as well. It good to see you, too, dearest one. Namaste, namaste everyone. Namaste, very good.

So what is coming to me now is that the ego seems like it’s an allergy. The ego is an allergy, and what is it allergic to? It’s allergic to life. It’s allergic to life, and that’s why it tries to resist life. It resists the content of life, and what do we try to do? What we try and do is make sure that the content of life changes so the allergy does not act up. We don’t get to the root of the allergy and cure the allergy itself. We try to ensure that the symptoms of the allergy don’t appear because of the content of life itself. So our attempt is to try and fix up the content of life, so that we don’t have this allergic reaction. But it is an allergic to life itself. Its job is to resist life. So nobody can fix the content of life such that we don’t suffer this allergy. This allergy itself must be removed. Isn’t it?

Debra says, “It’s allergy season here.”  Isn’t it?

So what is most of humanity trying to do? Trying to make sure that the reactions don’t come up by trying to modulate the appearances in life. But is anyone successful in trying to do that? We can succeed for a little while. It seems to succeed for a little while. It seems to succeed for a little while and we feel that it’s gone; we’ll never have that allergic reaction again. But it just gets triggered. Something will happen and the resistance comes, and it gets triggered again.

So this concept, we referred to it as a disease earlier, but I feel a more accurate description is to say it is an allergy. It’s an allergy to life itself, allergic to the content of life. That’s why we try to build a defence around it. We try to build a defence around ourselves so that the content of life does not trigger the suffering because of the belief in the individual identity.

Satsang is there as a cure for this allergy called the ego because it dissolves in this. At the root we’re dissolving it. We’re not trying to sort out the content of your life. In no satsang have we ever actually said ‘How do I make this relationship better, or how can I get more money in the bank?’ No specific prescriptions are here to just control the symptoms. We’re not trying to control the symptoms at all. We are trying to uproot the infection, the allergy itself because the doctor knows that is the only solution. All other solutions are just temporary. And some spiritual movements are based on providing just these temporary solutions because they don’t want the patient to go away. They want the patient to be hooked, and so they give these temporary medicines so it sorts out for some time; and then soon enough that patient is back. So in our lineage we want to make sure that the disease goes completely, then the patient is free to come back on their own joy.  But if it were up to us we would not want this infection to continue for even a minute. So that is what it is.

So many moments, and I’m not judging you, it it’s just coming up this way, but if you see how things work…, sometimes it seems like it is this programme, phase one phase two phase three phase four, which are trying to give you tools to handle the content of life, how to deal with the different type of content that comes. Here we are making you immune by giving you a vaccination against this allergy itself. The vaccination is what? It is the inquiry into who we really are. So, are our questions about how to relieve the symptoms of this allergy? Or are our questions how to get rid of this itself? Permanent fix, inoculation against this allergy. We must all ask ourselves ‘What is it that we really want? What is it that we really want?’ Are we still feeling that somehow with satsang it’s the content of my life that needs to get fixed? Because we are allergic to some parts of the content that can appear.

Jyoti says, “May I expose something I maybe no longer believe? But anyway I would like to burn it here.”  Yes. “It is not particularly related to allergies, but kind of.”  Yes, yes, please do.

Atma says, “How to get rid of it forever?”  Yes, yes. (Maybe we can have this light on, it’s alittle dark).

Jyoti says, “When I speak very honestly or from what is true, there is a physical reaction.

Sometimes I know I will speak in advance or sometimes I don’t…” So she says, “When I speak very honestly or from what is true..”  Yes. “..there is a physical reaction..”  Yes. “.. Sometimes I know I will speak in advance or sometimes I don’t. But if it happens, my heart beats very fast and it feels kind of panic-ish.”

So sometimes when this energy seems to be flowing in this way, we can remember to slow down. Just slow down and let this energy, which you are saying is from the truth, let it use the body in the way it wants to be used. If you try to control it or regulate it in some way then it will become unnatural in its reactions. So it’s very natural for some, for different types of reactions to happen. Like, I would just be here completely with the presence, then sometimes we would just go into the state of samadhi itself; but then this presence knows how to use this body well. So you must trust it and even if it goes into samadhi for hours or even if it says some words which you never expected it to say, that you are just handing over the power to it and you will see that it will all be fine.

You say, “This thing has maybe always been here and I had believed my body sensations, but now I choose to let this go.”

It’ll be fine. Like Mooji says, it’s a handing over of power, handing over of power to Beingness itself. And initially it does seem to be pent up, some emotions and some energetic thing that is still dormant here, but it will be allowed to get released; and allow it to go and it will become very naturally actually. For many beings their whole body starts vibrating or there is some kundalini  energy, some various things, and these manifestations of these energies can come. But you trust the Guru and it will be fine.

And for the others, don’t create an expectation that ‘Oh this never happens to me therefore I have not understood something’ or ‘Why does this not happen in my case?’ So it works both ways. For those that it happens for, we feel ‘Why does it happen?’ and for those that it’s not happening for, they feel ‘Why is it not happening?’

She says, “Good to expose it just in case there could be any belief there.” Thank you, very good.

Just know that you are in Mooji’s care, you are in Ramana’s care now. Don’t worry, don’t give any attention to this. Just let it play out, don’t resist it, let it get released; everything will be fine, everything will be fine.

And Deborah also says, “Thank you for a addressing this Jyoti. Something similar happens here.” Yes, it’s good.

And soon you will find that all these energetic reactions don’t mean anything to you at all. Kundalini; people strive for so many years to do these special tricks, but they mean nothing. In this case here, if there is some attention that goes to the chakras and things like that, it starts immediately vibrating. The whole body could start shaking if I were to give attention to this. Maybe it was the earlier yoga practises and all that creates these fireworks, but none of them are relevant and we hardly ever refer to them in satsang also. Not important. It creates some unrealistic expectations or a sense of ‘What is this?’ and a curiosity also. So that’s why usually we don’t even speak about these things. But soon you will have such mastery over these things they will just seem like kindergarten stuff. No interest anymore.

Then Jyoti says, “I feel I am in your care, dear Ananta.”  Very good. Of course, very good.

Atma says, “I remember I had similar.” (then it says something censored). “All is well.”  Somehow, in Atma’s sentences, this censored thing comes.  “No more fear.”  Very good.

Louise says, “Anantaji, I would like to expose something too. There is a very strong desire to not have any suffering at all. It feels like this is the real motivation for seeking. Is this not a true motivation?”

Yes, it is. No? We come to satsang, we come to this path, only because we’re tired of seeking; most beings. It is the rare being who has a spontaneous experiencing of the true Self. Very few beings. Sometimes it is said in childhood they had strong experiences. But in most cases it is after suffering in life, and getting beaten up by life, that we come to satsang. So it gives it that momentum to be in satsang. It is this suffering which must stop. In fact I often say the value of satsang, or the value of freedom, is this freedom from suffering. Free from the concept of being an individual, then we are free from suffering.

So there is this, and we have not spoken about this for a while, but in Advaita it’s very popular to say that ‘Even the suffering is allowed’ and ‘I am not afraid of my suffering’ and ‘Suffering still continues, I suffer every day but I am completely awakened’ and all these kind of funny things are said. But that is not the point of this satsang. The point of this satsang is to completely dissolve the idea of a separate existence; and with the dissolution of this idea suffering cannot continue. It can come up momentarily, it can be a prick momentarily, for a few minutes at times rarely, but it cannot perpetuate. While it still perpetuates it’s important to keep coming to satsang.

Atma says, “It’s only an energy which is moving.”  Correct.

Louise says, “…As I know Mooji says self-inquiry is not meant to be a just a painkiller, or something like that, no? Not just like a bandaid.”

So what he means is that for many beings what happens is they come to satsang, feel very nice, feel much better, blissful or whatever, and then go away for months; and then suffering happens again, then they come back to satsang. So then, that way, it’s just used as a bandaid. When injury comes we put it on, when injury heals we go back. So not getting to the root of the.., like we said, the allergy is not being removed. They are just using it as a painkiller or a bandaid. This is the trick of the mind, so ‘Now I’m happy, I’m blissful, let me go out’ and you go out and then the ego is still there and you suffer, and then you come back. That is the meaning of using satsang as a painkiller or a bandaid.

What I am saying is: Get the point, free yourself from the allergy completely; and then it’s okay. It’s completely up to you whether you want to be in satsang or not. But don’t play the suffering game; when you’re suffering you come to satsang, then you go out and play again, then you suffer again; you come back after a few months. Why don’t you just finish it off by being in satsang for a while? And then if it’s a joy you can be in satsang, or if you find there is no meaning in satsang any more, then nobody is forcing.

Atma says, “Sorry, here I can read all I write.”

Sangha: She can read everything she writes but your computer tells you it is censored.

Oh, okay, okay, the censored point. It’s okay, it’s okay. Don’t even worry; it’s a good mystery for us to try and resolve. Don’t let it stop you from typing anything that comes to your heart, feel free to type.

Louise says, “So suffering is okay as a motivation to realise the truth; it is okay.”

As a question she is asking. Yes, it is perfectly okay, because that seems to be the most common motivation, isn’t it? For the rare one, one that is spontaneous; and some other rare ones, it’s like an intellectual pursuit. But for most beings it is from this suffering that we want to escape. So it is completely fine, completely fine. So it is very few for whom it is just automatic, that like a child it will just unfold. There are some for whom it is just a scientific inquiry because of curiosity or something. But for most, even the scientific inquiry, for most it starts off wanting to be free from this suffering itself. It’s perfectly fine, that is the way it is designed.

In fact that is why Mooji says ‘Suffering is God’s alarm clock’. But once you are in satsang, then don’t just keep waiting for suffering to come, to go deeper into this. Because that will cause the yo-yoing in and out of satsang. That there are many beings who are in and out of satsang they will come and say ‘I have been in satsang for 15 years 20 years’. Many beings will say ‘I have been in satsang with Papaji. In satsang with Mooji’. They come to him and say that ‘I was together with you in Papaji’s house or in Papaji’s satsang hall. We were together but I still have not understood’. So what is said is that, don’t leave satsang till the allergy is completely gone. And satsang does not mean just being here. Satsang means the presence of the Guru itself.

Like this very beautiful video of Papaji; maybe we can post it online. A very beautiful video of Papaji where someone says to Papaji, ‘Papaji, when I’m at your feet then nothing. It’s all pure bliss, no suffering. But when I leave, then when I go to the market, then all these things happen; suffering comes, pain comes, all this happens’. Papaji gives a very beautiful answer that had a huge impact when I was looking at it. He gave this beautiful answer that ‘Why do you then leave?  Why do you leave the feet of the Master?’ What is the meaning of leaving the feet of the Master? It means ‘Why do you leave the Presence?’ We leave the Presence because we feel that something in the world still has some deep meaning for us. Nobody is saying don’t play with the world. You can play with the world; but the minute we give some meaning, or some psychological or emotional power to the world, then it will whack us. Therefore Papaji’s answer was ‘Why do you leave the feet of the Master?’ If you don’t leave the feet of the Master, then how is it possible to suffer?

Louise says, “Thank you. I just thought I was supposed to have a deeper reason and had misunderstood the bandaid thing that Mooji talked about. Most authentic reason is I don’t want to suffer any more. I find great integrity and authenticity in that. It’s much more attractive than just a spiritual, just an intellectual reason.”  Very good.

Niall says, “Just got here from work. Deeply privileged to be here.”  Welcome.

Debra says, “This too shall pass. I have been able more and more to see the temporary nature of suffering, and I am learning not to give so much attention to it.”  Yes.

This too shall pass, the instant that it is recognized that it is an appearance. So when we are saying ‘This too shall pass’ inherently it is in this is a recognition that it is an appearance. Because only appearances can come and go. So the minute we said ‘This too shall pass’ we have taken the meaning away from it, and we have called it only an appearance. And in that beautiful, just this one line ‘This too shall pass’, most of the suffering has wiped away.  Very good.

Ajnani says, “Just came.”  Namaste, welcome, welcome.

Ustreamer37 says, “Anantaji, if I can expose; almost every time in satsang strong sleepiness and pain in the stomach happens.”  Yes, yes. “Almost every time in satsang, strong sleepiness and pain in the stomach happens.”

So sleepiness comes, then pain in stomach will wake you up. In sleep you cannot have pain, we spoke about that yesterday. So these are the energetic reactions to the presence of satsang, but I don’t feel they can last; I don’t feel they can last. I’m not sure whether you are in Bangalore or not. Maybe if you are in Bangalore you can come to a physical satsang also. So I can also see what exactly is going on. But if you are just online that is also okay. I don’t feel that these energetic resistances can last too long. So we must continue to stay. And I feel that they might play around for a while, but this will not last. Sleep actually is very common in satsang. It is very common. Because what happens is that there is a sense of relaxation, when the mind gets some rest in the Presence. And it’s good also to sleep sometimes. (Okay, don’t quote me on this, don’t make a quote out of this). But it is okay to sleep sometimes because you can only sleep in the presence of someone you trust. Can you sleep in the presence of someone you don’t trust? It’s not possible to sleep there, right? So if there is sleep coming, there is rest coming, it’s okay once in a while. But if it is a habit then we can talk about it some more. That’s good.

Ajnani says, “Last night I had a big pain in my stomach and let it be. I watched it without interpretation and it dissolved. And then in my dream a past trauma showed up and some energy got dissolved.”   Yes. Very good.

So if we can take a witnessing attitude to all of this, then it is good. And it can be a witnessing attitude, too, that if it is strong, it can be a witnessing attitude to walking to the doctor also. So there is nothing here that is saying that if the car is breaking down then don’t take it to a mechanic; expecting spirituality to solve this car break down. Nobody is saying it like that. Just know that the body is an instrument like a car. So if the car is breaking down, fix it. Give it the oil it needs. Go to a doctor. Don’t expect spirituality to make sure your car is running properly. Just don’t confuse the car to be you. Just don’t confuse it to be happening to you; that is all that is important.

So many of us still carry the expectation that freedom should resolve all of these body issues and things like that. Don’t have any expectation like that. If it is meant to be like that, it does. And many things like this can happen in satsang, in the Presence. So many things like that can happen. But that is not important. What is more important is to just let go of all of these concepts, and let life play out the way it is meant to. Don’t have this expectation that something should happen in this way or the other.

Niall says, “Master, when I am hypnotized in a version of myself, I don’t usually realize it at the time, but I’m not discouraged.”  Very good.  “Grace is turning all these things into satsang for me.”

That is perfect. That is perfect, no? Because if we’re hypnotized, we don’t realize it. It’s a habit. We’re so used to that hypnotized state that initially it’s easy to fall back into that hypnotized state of hypnosis. But it’s very important what you say. He says ‘But I’m not discouraged’. That means there’s no guilt here or ‘Why still, after so many satsangs, I’m still like this. Look at others, they speak such fancy words. And beautiful utterances coming out of my mouth but I’m still being a person most of the time.” All these thoughts are very attractive initially. But it’s beautiful that you say ‘But I’m not discouraged’ which means that you’re not feeling a sense of guilt or regret about it, which is very good.

So, the minute you find that you got caught in this personhood, in that instant just start fresh. Forget about it. Start fresh completely. None of that ever happened, just be in the present moment.

Ana from Spain says, “Ananta, I have the feeling that this seeing is so powerful that it will make me disappear completely. I know the one afraid of disappearing is not me. But some insights have been too much for my mind, and now it is scared. This is observed, but still also believed.” Okay.  “Something like ‘Truth is so great that it is too much’. I want to expose this me, as not-me. ”

So, let’s read it again: ‘Ananta, I have the feeling that this seeing is so powerful that it will make me disappear completely. I know the one afraid of disappearing is not me. But some insights have been too much for my mind, and now it is scared. This is observed, but still also believed. Something like ‘Truth is so great that it is too much’. I want to expose this me, as not-me’.

You already know, it’s already good; that it’s not the authentic voice that is saying all this; stuff like ‘Truth is too great, it is too much’. It is not too much for you. What is truth? What is truth? The truth is that you are here, you are ever-present, you are aware. You cannot be harmed, and the world is a set of appearances. There nothing mystical about it, nothing esoteric about it. Still nothing ultimately great about it. It is just a natural thing, it’s a natural statement that ‘I am ever-present, I am here.’ It is the simplest thing. Don’t believe the mind’s imagery about it. It is the most natural, it is the most plain. Even a child knows it when it is gone. It is that simple. The mind will do all of these tricks because it can feel the handing over of the power now. It is losing it’s power, so it will play all it’s trump cards that it has been holding on to; but you let go of them.

‘The seeing is so powerful’. That is also a concept. The seeing is always the seeing. It’s always the same seeing. The same awareness has always been here. It’s very, very simple, pure, innocent. Nothing to be afraid of at all. You are aware that in this moment you are aware. That is it. This is awareness of awareness.

SKdurban says, “Anantaji, when you say ‘Stay as the Self’ what do you mean? Stay silent?”

Yes. Very good question. So when I say ‘Stay as the Self’ it means just to let go of our thoughts. Let go of the mind energy, don’t give any belief to it. That is the simplest way to stay as the Self. We don’t even need to get into details of what happens with our belief and attention when withdrawn from the thought, because our mind will create another expectation out of it. Then it will say ‘This is happening, or this is not happening.’ So I just want to say, when you let go of your thoughts, you will find very beautifully that your own realization and understanding of who you are will unfold. And it’s only an unfolding or a realization of what you have always been. That’s the most shocking part to the mind about realization, isn’t it? That we have always been this. It is not that new energy comes and I transform myself into this. I just see what I have always been.

Jyoti says, “Mind seems to be trying to pretend to be awareness, or making out like it needs to try to be awareness, but it is seen in awareness.”

You can see these tricks? Which is enough. It’s good. So you’re being aware of this; that is the true awareness. The mind can pretend and create all sort of images. For many beings it creates a vast blank space as an image, no? When we think of awareness, we think ‘Oh, it’s this vast, blank space.’ Even that is an image. That’s not awareness. There’s a seeing of even this image. So that image must be discarded. Awareness cannot be described in words or images. So, it’s good that you bring up this point. For all of you, don’t bring any attention, or start believing any paintings or images about what awareness is or beingness is. So when I say that awareness is a mental image being created, you can just let that go as well. That image is not the truth.

Atma says, “Just natural nothing; simple nothing.”  Yes, very good.

Ana says, “But then I realize I am That. This phenomenal life starts working for itself in such a magical ways.”  Yes.

The phenomenal life is always working in a magical way and you have always been this. Maybe when we say ‘I am That’ we create a sense of distance. So maybe better we say now ‘I am This’. ‘That’ means somewhere that I have to be. But then ‘I am This’ is what I have always been. So, when it is said ‘I am That’ inherently there is a feeling that I must be something which I am not. ‘I am That’ which is ‘there’. When we say ‘I am This’ then what is here now, isn’t it always here? Isn’t beingness always here? Can you stop being now? Can you stop being aware also now? So, this beingness and this awareness is always here; therefore ‘I am This’. Not ‘I am That’. Hope it’s not some major blasphemy. But, yes. I feel now that we should not use this ‘I am That’. Inherently there is some sense of distance is saying ‘That’.

Okay, but her point was something else. It was that life seems to unfold in a magical way when the realization is there. So life is unfolding in a magical way only. It’s just when that distance is there, we can see the magic, or we perceive it to be magic. But when we do it from the sense of a person, then the magic is lost. There’s a sense that ‘I am doing this’ or ‘I am not doing this’ then the magic seems to get lost, but actually it is always the magic is there. It is always the play of consciousness itself.

Atma says, “Yes, mind has lost the power. I am here, just simply here.”  Very good.

Niall says, “Can I share? Today I was in a classroom of 20 kids doing a free composition exercise on their recorders.”  Okay.  “The noise was deafening, but there was such solid, reliable silence in me. It was a great confirmation for me. Thank you.”   Yes. Very good.

This silence is the core of your existence. Very good.

Atma says, “Awareness of awareness. (censored) Simple. It is so, so, so…”

So, who can guess what this censored is? ‘Awareness of awareness. (censored) Simple. It is so, so, so.’ Full stop?

[Atma] “…true, I have always been this.”  Very good.

Then Zoe says “When something hooks me nowadays, it happens so rarely, but it really bothers me; so that another layer of identification…”What you say is very true, because initially it seems like our level of sensitivity goes up, no? So when something hooks, it’s really irksome. When it seemed like we got rid of this pain, then it comes back after a while, it seems really painful. Just for a while. But just be with it, just be the Self, and you will find that all this will start to even out. It will get washed away. It will become easier. It’s fine. That’s good.

Then she says, “Wow.”   Or something…Maybe it was about ‘I am That’. This [chat/video] lag makes it confusing sometimes.

Actually, I can never be ‘That’. I know I’m picking on this phrase today a lot. But never be ‘That’. Always ‘This’.

Om says, “Yes, it’s very true about ‘That’. I am This.”

Lucia says, “I like ‘I am This’.”

Or, it’s maybe enough just to say ‘I am’ if something has to be said. So ‘I am’ seems the most accurate. As Maharaj would say, the only expression of truth. And then, we can say ‘I am This’ which is sort of objectifying what I am; so not as accurate as just saying ‘I am’. To say ‘I am That’ seems quite inaccurate. Even ‘I am’ is not the ultimate truth. So ‘I am That’ becomes a second, third level.

Atma says, “For me, this or that is the same thing…”  Yes, [Laughs], very good. “…meaning nothing anyway.”   Very good.

Zoe says, “Thank you, Father.”  Thank you, my love.  “Wow was for ‘This’.”   Yes.

Ana says, “Yes, I am This. Thank you very much.”  Very good.

Niall says, “Master, I often find myself fantasizing about being enlightened or having Jedi powers. Jedi sword at least. And I see a false version of myself seeing a falser version to get away from the first false version.”

So, you drop everything. All this, forget about it. As a daydream, it’s fine. As long as you see it’s a fantasy, it is fine. We feel we have to do something. So this fantasy or that fantasy, same thing, the fantasy of this life, or fantasizing through imagination. Even this is all imagination; ultimately, even this is imagination. It’s okay. As long as you are calling it fantasy, it is no trouble. It is fine. And nothing to say about fantasy. One day enlightenment is not going to be a fantasy anymore. It will become your natural state. You’ll wonder what the fuss was about. This is what it was about? And I don’t even have any yogic siddhis? I can’t even stand on one leg for two minutes; forget about a hundred years.

Everybody is enlightened actually. They’re just pretending to play this game of person-person. So all that happens is we stop pretending to play to person-person.

Yeah, but if that means that something special should happen to be enlightened, which means that enlightenment means all this walking on water, and turning water into wine and all of this, then this is the wrong satsang for that. I am none of those tricks to be done. But the fact is that the bigger miracle, if there is a miracle, the bigger miracle is to be free from this idea of individuality. To be free from suffering is the ultimate miracle. Because all these siddhis, superpowers, all of that…, you go to these super-hero movies, there’s so much drama. All superheroes are suffering so much. You know, Spiderman is suffering all the time with this world of responsibility and all that. So, I can’t think of a single super-hero who is not suffering. So why would you want this? These Jedi’s suffer so much. You know? Half of them got wiped out; most of them got wiped out. So, no value; all of this stuff is no value. But what could make you stop suffering? If there was a super-power that you would want, what would that super-power be? And how would that stop you from suffering?

Okay, we missed out on a lot of chat.

Ustreamer24 says: “In your presence I saw ‘I am This’, ‘I am here’. Also, I saw that ‘I am This’, ‘I am here’ is also a thought.”

Okay, so even this concept; conceptually it is gone. Just pure awareness is here. Very good.

[Ustreamer24] “…I don’t know anything anymore. Gratitude, joy and magic. Satguru Mooji brought me here. Thank you so much.”   Very good.

Yes, all of these pointings, ‘I am This’ and ‘I am That’ and ‘I am’, all of these pointings are also ultimately discarded. As Bhagavan [Ramana Maharshi] said, we use these concepts as thorns to remove other thorns, and then discard these also. Very good. Very good.

Soham says, “To add anything after ‘I am’ is speculation, is it not?”  Yes, very good.  “…I think that comes out of some scripture.”  Yes, yes.

You’re going to get me in trouble. It comes from some scripture but we won’t name what scripture. Yes, even to say ‘I am’ is speculation. All words actually are speculation. But now that we are in satsang, we must use some words. Good. I get the sense of what you’re saying, it’s very good. I’m just in a funny mood today. [Laughs].

Jyoti says, “I don’t know if I read it somewhere or not, but I understood ‘I am That’ to mean ‘that which cannot be spoken’ that’s why it is said that way.”  Yes. Good.

“Anantaji, sometimes my vision seems very crisp, sharp and bright, and everything becomes very still. I think I’m making this into an image of what awareness is. Not sure.”

‘The vision becomes very crisp, sharp, bright; all encompassing. This is something that happens is that it is a very needy vision, very grasping. It has a needy energy about it, ‘What can I get from this situation, what can I get from this person?’ So, it’s like a conditioning mixed up with even our seeing in some way. So, now that conditioning is being dissolved, and this neediness or lack is being dissolved, it seems like a more crisp, more bright, more all-encompassing openness; and this is very good. Yes. So, you’re not making a vision out of it, you’re just seeing that the vision is more global in a sense. It is not grasping after particulars; it doesn’t have that needy energy about it. That’s good, that’s good.

Ustreamer210 says, “You are so beautiful, Father. At your holy feet.”  So nice.

It is actually just reflecting your own devotion and the love that you feel. Meera, it’s Meera. Very good. Your name is so apt.

Atma says, “Yes, Father, so beautiful. I also felt that.”  Very good.

So, your own Satguru which you are perceiving in your heart, and this beauty is shinning like that.

Debra says, “Such a joy to have all this inside me.”  Very good.

Niall says, “Now I am not even attracted by the beautiful feeling of solid, reliable stillness…”  Very good.  “..and peace in my awareness. I know I am here, and that’s more than enough. I’m so happy.”

This is very good, no? Not even attracted to these beautiful feelings; solid, reliable, bliss. All of these states. Now you realize that all states can come and go, and I’m not to be attracted to any of them.

Debra says, “This chat is like a beautiful conversation with myself.”  Yes. So much beauty in her words.

Sangeetha says, “You are my super-hero, Ananta.” [Laughs]. “Sorry if I sound cheesy, but that’s the truth; because you brought me face to face with the truth. And since Guru and I are one, I’m my own super-hero.”   Very good.

What to say about this love?

Dandhi says, “Oh, my God, my playful nature is coming back.”  Very good.

“So much Love, Father. Thank you so much.”  Oh, it must be almost time to finish, then.

“This is so beautiful; satsang.”

Yes, it was fun. It’s the presence of all these ‘kids’ actually [3 from sangha in the room] that all these words are there. What do I know about super-heroes?

Niall says, “It’s funny, I just realized the composition exercise I gave to the kids was to compose a super-hero theme.”

A theme for the next X-men movie, Superman. [Laugher in the room].

It’s funny how consciousness plays these games, no? Even it happens so many times that I get the same question from so many people, in personal chats and things. It’s the same question, and then those get addressed in the satsang. It seems that there is a theme. Consciousness decides that this is the theme for the day; flavour of the month. Very good.

Ian is also here. Very good.

So much love to all of you. May you never leave the Satguru’s feet. Everything can happen at the feet of the Master itself. Shiva himself is your Master; all happens only with his will. Be at the feet of Shiva, be at the feet of Arunachala, be at the feet of Bhagavan Ramana Maharshi, be at Papaji’s feet. May Mooji always bless you, and may your truest desire come true in the fastest possible time.

Moojiji Ki Jai ! [Namaste]

Sangha: Moojiji Ki Jai ! Anantaji Ki Jai !  Thank you. Love you.

Namaste everyone, A very warm welcome to satsang today.  Moojiji ki Jai !

Thank you all for joining us. If it’s your first time here, know that you can ask your questions in the chat window. Namaste, namaste everyone. And ustreamer204, it looks like you were commenting on a recording of yesterday’s satsang, and if you’re still here can you confirm that the video and audio are fine? Then we can get started. Or are we a little early? I have come in a little early to make sure that the technology was working fine. So it seems to be fine today. Okay everything seems fine, good, good, good. Namaste, Namaste. Very good. So is there a concept that all of you, or one of you, would like us to look at today?

Okay, so Niall says, “I know we have looked at it in great detail but I’d like to look at doership again, if it’s okay with everyone.”

Yes yes.  Very good.  He wants to look at doership again.  We can look at it because it can be one of the more sticky concepts and it’s very important to look at it.  So what we must answer first for ourselves is ‘As what am I a doer?’  Let’s look at this concept; and the most important part of it is that ‘I am a doer, I am doing these actions’. Therefore first we must understand ‘As what are you the doer?’ Can we answer this for ourselves?

So the concept of doership still remains.  Who is the doer? As what must I be the doer? Am I the doer as the body?  Is the body making decision to do action? Let’s go step by step so all of us can answer. Is it the body that makes the decision? Is it the body that is the doer?  Is it the body’s volition to make the choice?  Or is the body just an instrument?  Let’s find this doer today. So let’s go step by step, is the body the doer?

Niall says, “No, not the body’s decision.”

Okay, so we are all in sync here? We all feel it is not the body, isn’t it? So what’s next; if it is not the body, then what’s next? Then we must look at whether the mind is the doer. Is the mind the doer?

Lobode says, “Who is breathing?”

Who is breathing? Exactly the question we are trying to ask today is ‘Who is the doer?’  Very good. So the body itself is not the one who decides to breathe. The body is used as an instrument of breath. Organs of the body are used to inhale and exhale, but the body has no way in which to decide whether to breathe or not. When the last breath is here, in spite of all the body’s willingness, it will not be able to pull out one extra breath. When the last breath is out, even if the body would be able to, it cannot decide to take one extra breath. So let’s look at what else is there. So we said if the body is not the doer, then what else is there? Let’s look at whether the mind is the doer. And some of you have said, Lucia has said, “Mind is not the doer.”

Nirvani says, “If I believe in my thoughts, it is a person’s decision, but if I behave as consciousness, there is no doer.” Okay let’s look at this.

Niall says, “It’s a false idea of myself, identified with the mind-body patterns.”

Atma says, “Mind cannot be a doer, but gives a false idea like it is.”   Yes, yes.

So what is mind? Mind is only this bundle of thoughts and similar energies like imagination, like memories; all of these energy-constructs put together is called the mind.  So how can a bundle of these energies, bundle of thoughts, bundle of imaginations, bundle of memories,…how can any of these energies do anything at all? Therefore we have now seen that the body is not the doer and the mind is not the doer.

And then Niall said, “It is a false idea of myself identified with the mind-body’s patterns.”

So can a false idea or even any idea, since all ideas are ultimately false; can any idea do anything at all?  In which way can an idea do something?

SKdurban says, “Mind is the decision maker.”

We must look at this. In what way is the mind a decision maker? It is just giving you these signals called thoughts, but how does it decide to do anything at all?

Ajnani says, “No.’ (which is to the question, ‘Can any idea do anything at all?’)

When looked at in this way, it is completely seen that the idea that an idea could do something is completely preposterous, isn’t it? The idea that an idea could do something at all is completely preposterous, isn’t it?

“It must be that I pretend an idea of myself has i’s own separate volition.” Niall says, “It must be that I pretend the idea of myself has i’s own separate volition.”

Yes. So this is another idea, isn’t it? This is another idea, isn’t it? So it is this which you are getting at now which is at the root of doership, which is that an idea that there is an idea, or that I as an individual idea, can do something at all. I have an idea for something, and then I have the idea that this idea can do something. First I have an idea that I am something, and then I believe this idea that this something can do something. Yes. So an idea is not even phenomenally real, or phenomenally (in the sense of worldly) real, therefore it has no power to do something, correct?

Okay, so let’s go back. We said we have seen that the body cannot be the doer, it is only an instrument; the mind can’t be a doer, it is only a bundle of thoughts. Then what is left?  What is before the mind?

Wendy says, “Wondering what Mooji means when he says ‘functional mind’. Seems I always used to say to consciousness: ‘This is needed’ (such as a dentist), then it would lead me through intuition.”    Its two different things.  Then she adds an important question, “…would lead who, though?”   Yes. Very good.

So the functional mind only means, if somebody asks us a question now, ‘When is the next satsang?’ then I refer back to my memory and say ‘Yes we announced it, when the next in-person satsang is, we announced it is on Saturday at 4:30 p.m. India time; that is the next physical satsang’. Memory. So that is okay as a functional mind. But I do not rely on it for any psychological purposes. I do not rely on it to solve any of my inter-personal relationships or how I should lead my life, because it has no idea about these things. So ultimately, if there is no sense of personhood here, completely no sense of personhood here, then all of this is also seen to be just a play of consciousness. But even while there is a sense of personhood here, like he says, the Master says that if you are in a bus and somebody picks your pocket, you will want to hold his hand. You will not say ‘It’s just a play of consciousness, let it be’.

So, while the sense of personhood is there, then we can rely on the guidance of this intuition; the guidance of this intuition, which is coming from the pure sense I am itself, or from the heart itself. And how do we differentiate between what is coming from the mind and coming from intuition? It’s that intuition is accompanied by love, peace and joy. That it why the words in satsang work, because they are accompanied by the presence. But from the mind it is only accompanied by need or desire or wanting to defend or wanting to attack something.  Very good.

Prema says, “Consciousness.” Yes.

Sangeetha says, “Some force is the doer.  The same force that breathes and makes blood flow. It is certainly not localised to mind-body. For sure this is seen.”  Very good.

Atma says, “Consciousness.”

Ajnani says, “Before the mind, consciousness as awareness.”

Jyoti says, “Seems like no doer, only images moving and changing.”  Yes.

So all of you are getting there, you’re pointing to the same thing, that in the presence of the pure consciousness-I-am all these activities seem to take place. Before the birth of this consciousness-I-am there is no doing happening, there is no activity at all. So we see that the body is not the doer, and the mind cannot be the doer, and prior to the mind there is only this pure consciousness. And in the light of this pure consciousness, all this play seems to go on. So this whole movie is just a play of this light itself, just modulations of this light itself.  And it is projected on this light itself, so consciousness is the light as well as the screen.  Therefore it is said that consciousness or God is the one doer.

[Reading]. He studied in the Japji Sahib that Ek Ong Kar sat naam Kartah Purak. This kartah Purak means the one doer.

Is there anything in between the mind and consciousness that could be the doer?

Jyoti had said, “Seems like no doer, only images moving and changing.”  Yes, that is a good way to put it.  And then she says, “Not even seems like; I can’t see any doer.”  Yes because it does not exist individually. There is no doer.

Niall says, “Does this also apply to thoughts and feelings and intuitions? No doer of these internal activities?”

Yes, it must apply, isn’t it? Because there’s nothing left now. The body is not it, the mind is not it, and there only seems to be this pure consciousness that exists. And because there are no other suspects, because there are no other suspects we shall accuse consciousness of the crime. There is nobody else here, therefore consciousness must be the only doer.

Wendy says, “No, nothing between mind and consciousness that could be the doer.”  Yes.

No other suspects left. The usual suspects have been seen to be only ideas. The idea that I or you as an individual, as a doer of anything, is now dissolved. All things only happen when consciousness is here, therefore it is said that they only happen in the light of consciousness itself. Is this clear for everyone?

If this is clear for everyone I want to look at something else which is as important as this.  It is another deep concept. It’s very important that we look at this, because many of us leave satsang with this concept that ‘It’s all God; God is doing this to me. God is doing this to me’, which is only a half truth. ‘God is doing this to me’. And Lobodes question will also be answered.

He says, “If someone is killed, who is the doer?”

So let’s look at this concept ‘Who is the experiencer?’ Let’s look at the concept of the experiencer. So we have looked at the doer concept but we still believe that ‘I, as an individual, am the experiencer, or the person who was killed, or the person doing the killing’. Those are the doers or the experiencers.

This is a bit of strong medicine but we must look at it now. If there is no person, who is a doer then? Which person is the experiencer? The mind will always throw this kind of fear at you, that if there is no doer does that mean I can go around and killing people, or can I lie in bed all day and not do any work? All of this it will throw at you. It will even say ‘You could be the next big terrorist, you could become the next big Hitler’ you know? And this is just a way of dissolving blame. None of this will happen when you are just flowing with presence itself. It is just not possible. This is just another trick of the mind to take you away from the truth.

And that is why it is very important to look at the concept of experiencer as well. Many of us, many of us in satsang have this concept that ‘God is doing it to me’ or ‘The Guru is doing it to me’ and ‘The Guru is making my life better’ or ‘God is making my life better’.  If the Guru is the doer, then the Guru is also the experiencer. If God is the doer, then God is also the experiencer. He is only playing with himself as himself. And now we have seen that there is no individual entity here anyway, so who is the experiencer of all the doing now?

So let’s look at it again. Suppose there is some pain in the body. Is the body experiencing the pain, or are you experiencing the pain?  And as what are you experiencing the pain?

“God is doing this to me” Ajnani says, “Consciousness thinks he is person as experiencer.”  Yes.

It is a belief of consciousness itself. It gives belief to this concept that ‘I am a person’ and brings it to life in this way. So when the body is in pain, who is experiencing the pain?  Find out this one.  The mind gives you a terrible thought and your attention goes to the thought, who experiences this thought, who perceives this thought?

Lucia says, “The body is experiencing the pain.”

No, the body is not experiencing the pain. The pain arises, seems to arise in this body but the body does not say that it is; the body hands it over. So it’s like a signal that comes to you, of the signal of pain when we say ‘I am experiencing a lot of pain in my body’. So something happens to the body and you feel the experience of pain. Like in deep sleep you do not experience any pain, isn’t it?

Niall says, “Master, is fear in itself a decision? Can I stop fear if it arises or should I just observe it?”

Fear. There is no individual decision, fear or otherwise. There is no individual decision, all is just appearances arising. That’s why Bhagavan [Ramana Maharshi] said that if you feel that there is a choice, the choice must be to ignore your thoughts or to let go of your thoughts. And when it is clear that there is no choice anyway, then all will be seen as grace. So as long as there is belief in a personal choice, you make the choice to let go of your thoughts; don’t make any other choice. Let everything else unfold on it’s own. As long as there is belief in an individual choice, refuse to make any other choices. Let everything unfold on it’s own, but you choose to let go of your thoughts. And once it is seen that there was never a choice anyway, then all will be seen to have been grace.

Yes. So Jyoti says, “No experiencer either. The experience is only a thought, just the appearance of a sensation.”

Soham says, “The experiencer is only a thought.”

Therefore this must be also the one doer who is now the one experiencer.

It is said in the scriptures ‘Tvam kartah, tvam buaktah’ which means ‘You are the doer and you are the experiencer’. And that is what is full surrender. That is what is full surrender, not half surrender; that God is the doer yet I am the experiencer, or I am the doer but I am not responsible for my actions. You cannot make these connotations or half surrenders, because we are now complete surrender.

Wendy says, “Confusion came here. If consciousness is only the watcher, and all thoughts seen through, still it was as if consciousness was intelligent and taking care of life. So mind’s trick? Felt it was pure consciousness somehow managing all.”

Okay let’s look at this again. “If consciousness only the watcher, then all thoughts seen through.” So consciousness is not in…, just for the sake of discussion, let’s say that awareness is the pure seeing, a pure knowing; and consciousness is the pure being. So when pain arises it can arise only in the presence of this pure being. Can there be any pain without the pure being? Therefore it can be said that it is the being which experiences all of this. The awareness of this experience of being is still awareness itself.  Awareness is untouched and unmoved completely, only the consciousness is playing in this way.

So Lucia says, “So even if the body is experiencing physical pain, this is only thought.”

Yes. So it is only one energy, isn’t it; the energy of consciousness which is thought, which is pain, which is body, which is objects, which is atoms, which is universes. All of this is just one lump of energy called consciousness, Beingness, God. So the body experiencing physical pain is also an experience of consciousness itself. For anything to exist phenomenally we’re now seeing that the presence of I am is required. I am is the first phenomenal appearance or, like we said, I am is the immaculate conception. It comes from, is born from, a non-phenomenon of awareness. That must be the meaning of immaculate conception.

So this answers Sangeetha’s question which was, “Wow. Hadn’t seen that. There is no pain in deep sleep, hence it is not real.”

All of these phenomenon need the sense of I am to exist; therefore it is all just a play of consciousness itself.

Niall says, “So the only choice I have is whether to see clearly or to see with attachment.”

Yes. For a while, while this concept of choice is still real for you, then the only choice you have is whether to let go of your thoughts or not; which is what you are saying as well. So I’m just putting it simply. Whether to let go of your thought or not is the only choice that you have as long as this concept of choice is still real for you. And with this choice, it is seen that when this choice is made of letting go, or of surrendering, then this choice is also ultimately surrendered. And it is seen that there is no one here to make even this choice. But it is good that we are not in denial here. If we feel there is something here to make the choice, then we must make the choice of letting go.

Ajnani says, “Consciousness is interested in content but pure awareness is not.”

Yes, it can be said like that. But the whole play of consciousness can be said to be for awareness itself, because ultimately consciousness comes from awareness itself.

Okay, so let’s look at what Wendy is saying, she is saying, “Awareness is the pure seeing.”   Yes. “Consciousness is the pure being.”  Yes.  “…as if being was taking care intelligently. Was still asking regarding doer; surrendered, but consciously taking care of basic life.”

The one that cannot be destroyed does not have to bother about what is in our best interest or not. Suppose you’re wearing an invincible armor. Invincible armor. God gave you a gift, and he said ‘You have this invincible armor’. Then would you be scared of where you must go? You would be completely fearless. In the same way the concept of taking care of basic life is irrelevant, because it cannot be created or destroyed by anything that happens here. It is completely untouched. Beingness cannot be touched by anything that happens here. No event here can touch beingness. Therefore, what is the meaning of taking care? Taking care can only mean that once we made the decision to come home, then all events, all ideas can be used as gateways or doorways to look at what our true reality is. All that is repressed comes up, shows up for us to transcend it. In that way it can be said to be taking care; but not taking care in a defensive sort of way. There is nothing to defend here. There is nothing to take care of in that sense.

So, I hope that’s understood. So we must lose this concept that consciousness is taking care from a personal perspective, consciousness is taking care of my life from a personal perspective is still an idea that draws us to the ego, and makes us bound to this idea of a separate individual. And once it is seen that there is nothing here that can be hurt, then everything is seen as pure play, as pure grace.

Then Wendy says, “Exposing something here, where ‘person’ slipped in, as a form of consciousness.”

Yes, it made it another concept, and now this concept can be let go of. Very good, very good.

Niall says, “But is the choice of letting go not arrived at through seeing? Therefore, seeing must be the priority. Sorry if I’m being difficult,” [Laughs] “.. but is the choice of letting go not arrived at through seeing? Therefore seeing must be the priority?”

This seeing that we are speaking of cannot be stopped anyway. This seeing is not a choice anyway. This pure awareness is here, so you’re seeing that a thought appears, and it can be let go of. That simple seeing is enough. You won’t have the response time to do it like this, isn’t it? You won’t have the response time to say, ‘Okay, the thought it appearing’. And then you say ‘Okay, but I’m not a person therefore this thought is only…’  You won’t have time to come to a mental conclusion about it. So, therefore what you are calling ‘seeing’ is coming to a mental conclusion that ‘I am not a person’ and responding to every thought. If this is the way you want to do it, then the thoughts will come so fast that quickly you will want to get confused in this personhood again. What we are saying is very simple. In the pure awareness arises this energetic thought, and it can be let go of without any belief, without any engagement.

“Let’s take an example” he says. “An example is I have a fear-based attachment to my physical existence. Feels like a task to me.”  Yes.

So if there’s a strong emotion or a fear, then just let it be, and just be aware of it. That is actually letting go. Because you’re not resisting it. You’re not pushing it away. You’re just letting it be. So in this way what you say is fine. In this way what you say is fine; just let go of all thoughts which are trying to interpret this fear. The emotion of fear is here, but the thought is what is troublesome, isn’t it? ‘Why is this fear coming to me? Why is it happening?’ All of those thoughts are let go of, and you’re simply the presence of even this appearance. It’s good.

Atma says, “All which comes up is for it to be transcended…”  Yes.  “…in order to see that which cannot be destroyed.”  Yes. Very beautiful.  “So, don’t believe the interpretations about any appearance.” Very good.

Niall says, “Master, there is a deeper understanding happening in me between all the words. My whole being resonates with peacefulness and acceptance when you speak. I trust you.”

Sometimes I feel to say that the words are just an excuse for us here, but satsang is not in the words, but in the presence itself. In the openness that you have, the presence which is here transmits itself and it dissolves the mind which is here. In this way consciousness plays in the form of satsang. Satsang is more about presence than it is about the words. And even if there is a little bit of openness in anyone, even if they are coming for the first time, there will be a sensing of this presence; there will be a tasting of this honey. And if there is a tasting of this honey, then he cannot leave satsang. Because, like I say, there is nothing for the mind in satsang.

That’s why I truly appreciate anybody who comes back for the second time, because they must have felt something deeper than just the words. Because if it was just for the words, then nobody would ever want to come back to satsang. No words are true. Remember that, no words are true. The intellect will come in in the middle and say ‘But this is not right; this is something else’ and all of that. But it is true that it cannot be consistent because all words are a pointing to that which cannot be expressed verbally. Therefore, sometimes the Master will say ‘Don’t do anything at all’. Sometimes the Master will say ‘You must only do self-inquiry’. Sometimes the Master will say even things like ‘You must constantly surrender’. No? It is not that the Master does not understand that these words don’t make sense, but there is a reason why these words must be appearing; because they serve as some sort of dissolving for the mind, the mind which exists, and that’s why they must be expressed in this way. But the real point is to be in the presence of satsang.

So, none of you must get lost in trying to become the ‘fact checkers’ of satsang. [Laughs]. Because no fact, no words, no matter how beautiful they sound, are ultimately true. Maharaj used to say ‘The only truth that can be said is that ‘I am’. But ultimately it is seen that even that is not true. There are some words which are useful pointing, in dissolving the ego, and basically they carry the presence with them. They sound like honey. Sometimes even the angry words of the Master will only sound like honey. That is why it is said that it is not really in the words. And that is why in satsang we always say don’t try to solve it with your mind. The mind cannot fathom the truth that is spoken here. I cannot manufacture the words which are true; it is not possible to convey truth in words. But the words which are arising from here are dipped in that holy presence, that much I can say with full conviction. The words which are arising from here are dipped in the holy presence, and that is why it is good to be in satsang. But don’t try to find truth in words. They are just pointers that are guiding you along the way. They are just markers along the road, saying ‘Go this way now, go this way now’. And where are they pointing you towards? Your own true Self which is ever-present.

So if there were only one set of words that I would want to tell you, it would be that:

You Are Already That. You are the Self.

And if you were to accept just these words, then no other words would be required.

You are the Self. That is it.

But because there doesn’t seem to be complete acceptance of these words, or there seems to be a play of wanting to speak some other words, that’s why other words bring you to a point where you’re ready to accept these words that:

You are the Supreme itself.

Therefore, no words in satsang are true; no words in any of the scriptures are true; no words that any Master has ever spoken is the truth. But follow them, because in these words you will find a deeper presence, and it will lead you to where you have always been; but you seem to be looking for it somewhere else. Very good.

Okay, we’ll skip some of the messages and just start at the top.

Niall says, “I say again, I wish to give everything of me to you, even my giving.”  Very good, very good.  “I say this again, merely to assert my commitment to leaving behind any doubts. I love you, Master.”  Very good.

The Master has no doubt about you, because the Master knows that we are one. Therefore, it’s good that you reaffirm this. It gives you the conviction to stay with this. Very good.

Lucia says, “I love you so much.”  I love you so much as well, my dear. So much love.

Sangeetha says, “All the words that have been heard by this being my entire life never came close to the truth, until pure presence in the form of Satguru appeared in my life.”
Very good. Good.

Atma says, “So clear, what you are speaking.”   Yes.

It is wonderful that all of you can resonate with this, because what I said cannot be understood by the mind at all. So in that way the mind-bypass is succeeding and we are having a true communion here. Deeper than communication, we are having a true communion. Yes.

Ajanani: “Love, Love, Love. So much love.”   Very good.

May Mooji’s holy presence always be with you, may you always be at peace.

Om Shanti, Shanti, Shanti. Thank you all very much for being in satsang today.

Moojiji Ki Jai !

Okay, let’s read some of the comments before we go.

Louise says, “Ananta, I don’t feel like asking questions lately, because it feels as though it is all mind and meaningless. But I feel I should share this in case it’s some sort of avoidance of exposing things.”

Just that you’re able to share this in satsang is enough to tell me that it is coming from the heart; and just don’t make a concept out of this. It’s very good; questions are not arising. There are many times we just want to be in satsang without asking a question. The mind is dissolving on it’s own. It’s very good. And then if a question comes from the heart spontaneously, it can be shared. So, don’t feel that it is any sort of evolutionary process going from asking questions to no questions to complete silence. Don’t make these mental pictures. But it’s good if no questions are arising now; and if some question comes in satsang that is also okay. Very good.

Atma says, “Thank you, Father, thank you.”  Thank you, my love.

Amrit says, “Sometimes you speak to me as my inner voice. You are always in my heart. Thank you for this, Anantaji.”

That’s very good. In fact, it is the inner voice which is speaking through me as well. So that inner voice is your true Guru. It is not about this person who is doing the satsang. It is not about this body at all, it is not about this person at all. It is just that these are used as instruments by the same inner voice which can speak to you from the inside. It is accompanied by the same presence, it is the same voice, and that is what the pointing is for. So, if you can go to this voice, then it is beautiful. Very good. Very good.

Prema says, “I am you, you are me. Thank you so much.”   Very good, very good.

So much love to all of you. So much love. Thank you, thank you so much.

[Namaste, Kiss] Love you all. So much love to all of you. Very good.

Sangha: Thank you. Love you.

Namaste everyone. A very warm welcome to satsang today. Mooji ji ki Jai !

If someone is there who can confirm that the video and audio are okay, then we can get started. Also, if you’re joining us for the first time, the way to ask questions is in the chat window.

Ian writes: “In from Canada.”  Welcome back, Ian. Ajani is here. Hello dear one.

Welcome, welcome everyone. Very good. Namaste. Namaste everyone. Ram Das, Dee, Debra. Namaste. Very good. So, no questions today? Everybody is all clear?

So, some of us have been doing this experiment since yesterday about letting go of this concept of running our life. So, many of us have this concept that ‘I am running my life’. And many have understood, at least intellectually, that they are not this person; but still this concept that ‘I am running my life’ continues. And with this misconception that ‘I am responsible for the way my life is running’ that gets a lot of other concepts in; concepts of doership, concepts of guilt, regret, pride. All these come in with this concept that ‘I am running my life’. Therefore all of us must be very clear that there is no individual who is running his life. And why is there no individual who is running his life? Because there is no individual at all.

You know what the funny thing is? The funny thing is that very quickly we are able to accept this, that there is no individual at all. That seems very true. But somehow, when we say that you are not running your life, or there is no individual running his life, then that still seems to have some resistance. I’ve seen that in some discussions I’ve been having. So, isn’t that a dichotomy coming from the mind, that now since we’ve been in satsang and we’ve understood Advaita to some extent, that we are readily able to accept that there is no individual here; but when the rubber really hits the road and we say that you are not really running your life, then some resistance starts to build up? Have you seen this?

So for there to be an independent volition, and independent action as individuals, there must be the existence of this separate individual. But yet, when we ask questions about it, just some very basic questions like ‘Where are you? What do you look like?’ we fail to answer. Nobody has been able to locate this individual. And if you find it, you can share with us where is this person?

So the mind will give us an image of this body being an individual but then when we ask ‘Are you sure that all you constitute is the sum of all the food you’ve eaten, that’s all that you’re made up of, the food that is stored here; that’s all you are?’ Then immediately something says here ‘No, no. I cannot be that.’ Isn’t it? And then the mind can paint some other pictures for us, it can say ‘I am the Atma, I am this soul, I am consciousness’. But for most beings, that is just at a conceptual level, and we use these labels to stop ourselves from inquiring further. But in this way, those labels are nothing more than another form of denial itself. It is another form of saying that ‘I don’t want to look’ because this is the mind’s fear. Because if the looking happens, then the mind will lose it’s supremacy. So it will offer you some images or some labels to show you that you must be this. And that is why the Master asks ‘Who is the one that is looking? Who is the witness of all of this? Who is the witness of every appearance?’ That has been our over-riding theme for the past few days now.

And some of you will say that ‘This body is the witness’. If you’re new in satsang, you might say ‘This body is the witness’ or ‘these senses, the eyes, are the witness’. And then it is asked, ‘So when you close your senses, you close your eyes, then who perceives imaginations, who perceives thoughts; who is the witness aware of all these internal perceivings? Who uses the instrument of all of these senses? Who uses the body as an instrument?’

And then many of you, first time in satsang, will say ‘I am inside’. We still carry this concept ‘I am inside’. Where inside? Inside the body, we feel we are inside the body. And then, when asked, ‘If I were to chop off part of the body and find you, that should be possible, isn’t it? What is your location inside the body?’ Just another concept. Just another concept. Like when we have a body in the dream, are we inside the dream body? While inside the dream, we might say that I’m inside the dream body, but once the dream is over it is seen that I was never inside the dream body, the whole dream was inside me. This whole creation is inside me. It does not exist without me, but I exist without it. This whole universe is inside you. Then how can you fear this appearance which arises within you? What fear can you have now?

This fear can arise only when we have created a special relationship with part of the appearance. I create a special relationship with this body which appears, and I say ‘This is me’ hence it now has the ability to make us suffer. We create a special relationship with another appearance in front of us, and that appearance, that being, seems to have the potential to make us suffer. And all attachments we make special relationships with are just appearances and we give them the power to cause our own suffering.

And as what do we do all of this? As consciousness itself. There is no doer except consciousness itself, so as consciousness itself we create this game. So, the forgetting and the coming back home is both part of the game, which we seem to have decided to play. Therefore, when we make something out of nothing it becomes troublesome for us. When we give meaning to what is appearing, we give it the potential to trouble us. So now, if you were to withdraw all meaning from everything and just be, then what can trouble you? Then what can trouble you now, if you have withdrawn all meaning from appearances?

Anjani says: “Nothing.”

Nothing can trouble us now. No? So, that’s it then. That’s the last satsang we need, isn’t it? If this is clear, then there is no trouble, no suffering; nothing can bother us. Everything just becomes pure joy. Not joy as an experience, because that becomes an expectation of this state. But just a very neutral sober seeing and neutral sober being. And all joy, all peace, all happiness, all suffering, all sorrow, everything is allowed to appear but does not have any power over us.

We have a question from Labodhi. Labodhi says: “Some parts are coming up about things I have to do today.”   Yes.

Don’t resist any thought that comes, because it will continue to play on your mind like this. If you fight it, it will resist and will come back again and again. You be completely open to this thought, make full room for it, and then you will see that it has no power over you. It will not stay if you do not resist. And don’t not resist with the expectation that it will go away. Just be completely neutral to it. If it is arising for you, let it arise; it will also soon pass. Unless we judge it in some way, or we say that it should not be there, or we say that ‘I hope it never leaves’. So many people get attracted to joyful states of being in satsang, and they say ‘Okay, I’m in this state of bliss or joy or peace and I want it to never leave’. And in creating this condition then it is found that the experience also does not stay. We are not to fear any state at all. We are the state-less ones; all states can arise. We are the state-less ‘One’ actually. And all states can arise within us. Don’t have any conditions for your freedom. No preconditions, nothing should happen to convince you that you are free.

Okay, Niall has a question. He says: “Master, I think the doer thought will remain for a while. I shouldn’t be troubled by that thought, is that right?”

Yes, that’s perfect, because the thought will never leave. Don’t expect the thought to leave. In the greatest sages, they still have the appearance of thought. Thought still appears for them. But like I used that example earlier, borrowing from Bhavagan [Ramana Maharshi], he used to say that what used to be a strong rope that seemed to bind us, now because we’ve withdrawn our belief from it and we’re not identified as a person, now becomes a burnt rope. He did not say that the rope vanishes. That’s why we keep bringing up this example, because it is very beautiful. He did not say that the rope vanishes, he said that it becomes a burnt rope, therefore implying that it has no power over us anymore. And when the mind does not have any power over us anymore, then this concept of being a separate individual cannot perpetuate. It cannot stay. And in this, there is freedom. This is freedom. It’s a simple freedom from a false idea. The freedom is only from the false idea of being a separate individual. So do not feel that freedom means that the appearance of thoughts will stop. There will be no concern about whether there are thoughts are not. And that is freedom.

Okay, so Ajani has a question, she says: “So, Father, everything? Or, it’s all the same?”

I’m not sure whether I understood your question, but everything that is appearing phenomenonally is all the same play of consciousness itself. There is no other energy here; all just variations of the pure consciousness, the sense ‘I am’ or the Beingness. That is all there is.

Labodhi says: “Feeling uncomfortable. Uncomfortable in body and mind. A battle. Still interest in this battle.”

Let the battle go on. There is a witnessing of this battle. Are you closer to the content of the battle, or are you closer to the witnessing of the battle? You must look and see. Don’t give me an answer from the mind, just look and see. There is a battle that is being perceived, many emotions or thoughts, and there is conflict there, but that is being perceived, and there is a witnessing of it. Are you closer to the witnessing of it or the content of the battle?

Suresh says: “No trouble from thoughts.”  Very good, very good.

Ajani says: “Thoughts, visual images, feelings, all the same. Just appearances in this dream.”   Yes, yes.

All these phenomenon, all that can perceived is all from this. The only non-phenomenal perceiving you can have is awareness aware of awareness itself. And it is very simple. Don’t give this to your mind, because your mind will not fathom this; if I were to say ‘Are you aware right now?’ You would say yes. That means there is an awareness of awareness, that’s all. That is the only non-phenomenal perceiving that can happen. The pure perceiving of awareness witnessing itself. Everything else is the result of consciousness ‘I am’ and it arises from this energy itself.

Debra says: “I can’t do anything about anything. Just be. This feels so natural.”  Yes.

This is your natural state, though it all happens anyway. All is allowed to happen, but nothing really happens to you. That’s the point, isn’t it? So, all can be allowed to happen but nothing can even touch you or come close to you. In what way is the awareness of phenomenon affected by the content of the phenomenon? Let me repeat that: In what way is the awareness of phenomenon affected by the content of the phenomenon? It can never be affected.

Niall says: “Master, I wish to fully give myself to you. I want to keep nothing of myself for myself now.”   Yes.

This ‘I’ who also wants to keep nothing of himself should also be given to me now. Lose all concept of you. Lose all the ideas about the individual you. Give them all to me. Let it be now the Satguru’s life itself. Let it be now the Satguru’s problem itself. This consciousness is running your life anyway; it is experiencing your life anyway. Therefore the giving up and the surrender and the letting go is to just give up these concepts which were completely untrue always. They were never true.

Lobodhi says: “I can’t, I can’t, I can’t, I can’t, I can’t is a repetitive thought that I want to expose, because I seem to believe it.”  Very good.

It’s very good to expose this. It’s very good to bring these things to satsang. No fear as to what it will be perceived as, what people are going to think of me. All this can be kept aside, and it can be exposed. So the mind is playing this trick with you. It is playing a thought. You just say ‘I’m open to this repeating forever, this can go on forever. I have no problem with this whatsoever’. Be completely open to this thought ‘I can’t’. Completely open to it. Just watch it. Just watch it play. Don’t resist it. And soon you will find that it loses it’s power over you. Because there is some belief still which has been given to this thought which is there now; so you just be open with your attention to it. Don’t give it any belief. Let it do whatever it wants, let it dance as much as it wants in front of you. But it will not have the power over you.

Don’t get into a war with any thought whatsoever. Don’t resist any thought whatsoever. You are the infinite one; you don’t need to defend or resist anything at all. All is in service to you. You will come to this understanding, that even experiences like this are in service to you, because you experience your true nature by transcending all of these experiences.

Ajani says: “All emptiness dancing.”  Yes.

This is the dance of Shiva. Emptiness itself is dancing.

Thank you, Thank you, Thank you, Ustreamer98.  Thank you so much.

Zoe says: “I feel deep peace always, but still a sense of doership.”

So, the sense of doership is also seen, isn’t it? Just said that there still seems to be a sense of doership, and there was a perceiving or a witnessing that there is a feeling of doership;  ‘I’m still a doer, I’m still a person’. All of these feelings are there; they are brewing in front of you. The witnessing, is it affected by this dance?

Very good. Debra says: “It’s infinite.”  Very good.

Lobodhi says: “I give the ‘I can’t’ thought to you.“  Very good.

Don’t try to force it out. When it comes, don’t try to do anything with it. Let me deal with it now. If you give it to me, then let me deal with it. There is nothing for you to do now. Very good.

Ajnani says: “Kissing my baby daughter’s head. God experiencing God through the experience of her kiss.”

So, maybe this is the whole reason for the creation of this manifestation, for God to experience God. Very good, very good.

Ustreamer98 says: “Dear Satguru, you see me, you talk to me. Boundless gratitude.”

I see you as me, and you see me as you. This is oneness. Very good.

Zoe says: “No.” And I’ll have to take a minute to remember what the ‘no’ was for. Ah, okay. So there was a doership, and there was a witnessing of this doership. So the doership is there, it is dancing in front of you. You are the witnessing of it, isn’t it? Therefore any sense can come. So this sense of doership is another appearance, and as long as we don’t give it our belief that ‘I am this’ that ‘I am the doer’ it can dance around for a bit, and then when it gets tired it can go. You have nothing to do with it.

Okay, Ajnani … oh, I’ve been saying Ajani for a few days,

Ajnani says: “I can’t hear you very well, but I feel it. And it seems to me, everything is perfect.”

Everything is perfect, but you can’t hear me very well. What about everyone else? Not sure if you have headphones on. It is usually seen that it is much better with headphones. So you might want to try with headphones on next time. Is the audio alright for everyone?

Zoe says: “You’re making me laugh and cry again.”

It’s so sweet, isn’t it? This stage; just laughing and crying, not knowing what is going on, but the Satguru is taking care of us. It’s very beautiful. This is all Mooji’s grace.

Prema also says: “Yes, volume is very low.”  Okay. Okay, so it’s good for some. Maybe I’ll speak up a bit. Okay. Okay, very good. And some of you that are new also, you must know also that there is about a 1½  to 2 minute lag now between the time I really read the chat messages and by the time this video gets streamed. So if you feel that I’m not responding to something that is current, it is because of the lag in the video. Okay, it’s good. That’s good.

So, the message for today is, let Shiva dance his dance, let Lord Nataraj play this dance, let it do the dance of creation / dissolution. All of this it can do, but I am only the witnessing of this dance. I am only ever the awareness of this play. The leela (lila), the maya, the world cannot touch me. It is not possible in the reality even with my permission. Just like energy cannot be created or destroyed, I am the source of this energy, therefore I cannot be touched by any event. All appearances are made up of consciousness, and consciousness in turn is made up of me. How can you hurt space? And I am the witness of even this physical space. So if my creations cannot be hurt, if they cannot be even created or destroyed by the world, then how can the world touch me?

Niall says: “Master, I feel deeply present and connected.”  Very good.  “Even these fingers are typing from nobody.”  Yes. Very beautiful.  “But behind this, communication is unbroken.”  Yes.

This is true communion now. Very good. So communication to communion to oneness. This is how our relationship goes. Starts with communication and becomes a communion and then goes to pure oneness itself. Very good.

Atma just came. Welcome, welcome, my dear.  Very good.

Many of you are now experiencing a new type of love. A new type of love is growing; the love for the Master, the love for a Guru. This love is the Prasad [gracious gift] of satsang. It is actually your own Satguru’s love for you. All it takes is a little bit of willingness to drop the hand of the mind, to drop the hand of the ego, and to take the finger of the Master. That is all that is required. And consciousness is making sure that this game goes on continuously in this way. You are the ultimate player of this game, so you must now enjoy it. All of this is a gift that you have given yourself.

Ajnani says: “If only I believe in my thoughts, my thoughts create false suffering, and that is not the real me.”  Yes.

The false needs belief in thoughts. The truth does not need any reinforcement; does not rely on any thought whatsoever. But to keep up the belief in something that is false, you need to keep reinforcing it. Just like, when we have to speak some lies we try to convince ourselves first that it was true. We repeat the lie to ourselves 100 times so that we are convinced about it, so that we sound convincing. Just in the same way, we have repeated these thoughts, we have believed these thoughts, to try and create truths out of something which is inherently false. But we cannot succeed.

Ajnani says: “Father, what knows this dance? It appears in the waking state, it is seen as it arises, and falls back in deep sleep. Is this now a mind question?”

So, yes. The play of consciousness is there in the waking state and in the dream state. It is not there in the deep sleep state, or in some deep stages of meditation, like turiya. So let’s look at this, we can look at this very nicely. Don’t believe this about it being a mind question. If it’s coming up in satsang, it’s good. So, let’s look at this now.

In the beginning there is only Awareness, just pure witnessing; only awareness. Within this, for some unexplained reason, is born the sense ‘I am’. So within the pure seeing-ness is now born the pure beingness. Everyone is with me so far? It is very simple. So just a pure witnessing, a pure seeing-ness, a pure awareness within which, for some unexplained reason, there is born this consciousness or beingness or the sense ‘I am’. But because awareness is all there is, what must this consciousness be made of? If awareness is all there is, then what must this consciousness be made of?

I can wait for a minute until this question reaches you, and you can type it out.

Zoe says: “This consciousness also is made up of awareness alone.”

Because if awareness is all there is, awareness is the only raw material which is available. So awareness, and within awareness, somehow a different quality seems to give birth, which is beingness. And all of this play is born from this beingness itself. Within this quality, consciousness, is this consciousness of me; within this, all of this play happens. So, even now, even now, there is only awareness, isn’t there? Because all of this is made up of consciousness, and consciousness in turn is made up of awareness alone. In that way it can be said that all is awareness itself. And that is why this is Advaita: ‘not two’. All is awareness itself.

So, some of you have said “nothing” in the sense that it is not a phenomenonal thing, it is not a physical thing. It is no-thing. But it is that within which all things arise. So it is the most full nothing. So when the Master says, when the Master Mooji says that it is a full nothing, this is what it means. All things arise from within it. But it, by itself, is not phenomenonal. Like we said earlier in the satsang, it is the only non-phenomenonal experiencing.

William said, “Yes. ‘Nothing’ came to mind.”   Yes.

Therefore the answer to Ajanani’s question of ‘Who is this dance for?’ is it is awareness being with awareness, consciousness being with consciousness. Both are ultimately the same. Just because you have to use words, and this is pointing toward what is true, that there seems to be a qualitative difference between the pure seeing-ness and the pure beingness. The pure seeing-ness is awareness, and the pure beingness is consciousness.

If these words are confusing you, just forget about it. Hmmm? All this will reveal itself in it’s own time very beautifully to all of you. And to some of you already it is sounding like the most simplest thing. Isn’t it? Where earlier it used to sound complicated a few weeks ago; now with the power of satsang, with the power of the presence of Mooji, it is sounding very simple. It will all reveal itself in it’s own time, very beautifully.

Zoe says: “Not confusing. Clarity for the first time.”  Very good, very good. “Thank you for your grace.”

Thank you so much for your presence. Each of you make this satsang. Each of you make this satsang possible, because all of your presence here is putting these words in this mouth to be spoken like this. So there is faith that if these words are coming, there is some resonance there, and therefore I am so grateful for all of your presence.

Niall says: “Master, if you had promised me a unicorn, I couldn’t doubt you. But all you promise is what is already true. I love you. Thank you.”   I love you, too. Love you so much. Thank you.

Amrit is also here. “Thank you, Anantiji” he says. Thank you, beloved one.

Ustreamer98 says: “Timing is perfect, as you say. All is grace. Thank you.”

Yes. The universe does not make a mistake, and it has perfect timing.

So now, all of us can be completely fearless about what appearances can come, or not come, in our lives. Be completely fearless about what can appear or not appear. And if there are still glimpses of fear, then use that as part of your own self-inquiry. Ask yourself ‘Who is still fearing those experiences?’   All that appears now can be used to just go deeper into the truer understanding of your own Self. Soon you will be grateful for any appearance that seems to have some bite or some juice. If it comes, then say ‘Wow. This is still here.’ And then we look at it, and then it fades away, and then you have transcended it.

So, for many lifetimes, for many, many years we have been repressing things, fearing things; we have been pushing them inside, and they have not been dealt with. Now we are being completely fearless about whatever needs to be dealt with. It can arise, and holding my hand we will transcend it together.

[Laughs, reading chat]  A unicorn, yes.

Debra says: “It all comes from awareness and goes to awareness. Never apart, never together. Love to you all.”    Beautiful. Yes. Very good.

These words, where they are coming from now for Debra, I recognize as coming from my own Master. She is speaking from the place of the Satguru itself. Very beautiful.

Ajnani says: “So beautiful, immaculate. Sweet grace. What could I do but bow my head and fall to my knees?”

Thank you, Suresh. Thank you so much.

Lubodhi says: “Please pray for me, so that I can come to a full understanding. It feels as though your help is still needed.”

And it can be like that, and it is perfectly fine. All you must do is come to satsang. I feel to say this, because many beings say that ‘I want to now have full freedom’. And I say my only rule, (jokingly, of course, because it is all the play of consciousness), but I say jokingly that my only rule is to come to satsang. And then, after a few days of satsang, you tell me if any of this personhood still remains. It cannot remain in the presence of satsang. Very good. My prayers and my blessings are always with you. Very good.

Zoe says: “I have never been able to truly surrender before, but you are making it easy. Thank you beloved Father.”

It is easy now because it is seen that you were always surrendered anyway. The person had no reality at all. It was just another concept. Hmmm? Therefore, it is super easy, isn’t it? There is nothing to do because you never had any power as an individual anyway. If something does not exist, it cannot have any power whatsoever. So all that is happening now is that we are seeing what is the true position; coming out of our delusions and seeing what is reality. Very good.

Ajnani says: “Clear understanding happened. Gratitude. Thank you.”  Very good.

Debra says: “Satsang is a bath in pure love.”

Very nice. Very nice. We must put this up as a quote from Debra. So, if anyone from the team is listening, we can put this up as a quote from Debra: “Satsang is a bath in pure love.” Love this. Very nice.

Jyoti is here. She says: “I am SO grateful for everything. Thank you. I love you.”  Good to have you back, my dear. Very good, very good, very good.

Labodhi, thank you very much, I love you, too. Very good.

Zoe says: “Yes, no resistance. Nothing here to resist.”  Very good. Beautiful. “Beautiful satsang today.”

Debra says: “So grateful to Moojiji and Anantaji and all beings in satsang and out.  So happy for life.”  Yes. “And I am so grateful to you.”  Yes, very nice.

Thank you all so much for being in satsang today. It was very, very beautiful. Thank you for your presence. Thank you so much. [Namaste].

Moojiji Ki Jai ! [sends kiss with folded hands, blows kiss, waves].

Sangha:  Moojiji Ki Jai !  Anantaji Ki Jai !  Thank you. Love you.

Namaste everyone. A very warm welcome to satsang today.  Mooji ji ki Jai !

For those of you who joining for the first time, you can ask your questions in the chat window. A very warm welcome to all of you.

So happy to be back with all of you. I know we’ve taken a little bit of a break from satsang, but if technology stays with us, then we should have at least this entire week. And very soon we announce a 1-day silent intensive as well. So lots of satsang coming up.

So, over the last few weeks we’ve been looking at how all these appearances cannot touch our true nature in any way. All these phenomenal appearances cannot touch awareness, and therefore we are completely unaffected by all of this play of maya. Can one of you tell me what, if anything, is not an appearance? Is there anything which is not an appearance? Anything at all? What was bothering us a few minutes ago, was that not an appearance? What is in front of us now, is that not an appearance? Everything that is perceived, is that not just another appearance?

Soham says: “Awareness is not an appearance.”  Okay, we’ll come to that.

And Niall says: “Trick question.”  [Laughs]   No, I’m not trying to trick you. Where’s the trick?

Lucia says: “Everything is an appearance.”

Louise says: “Me. I am not an appearance.”

So, as what are you not an appearance? Like you yourself say, everything is seen. Ultimately it is seen that everything is just seen, isn’t it? So you, as what, are not an appearance?

Zoe says: “My own self, because I do not come and go.”  Yes.

And this Self, is it affected by any coming and going whatsoever? Is it affected by the coming and going of anything at all ? And if it is clear that this is your true Self, then you cannot suffer now. Isn’t it?

Niall says: “I mean, that which is not an appearance cannot be captured in our communications.”

Okay, this is very good. Let’s look at this. Therefore, what you also mean is that anything that can be captured in our communication must be only an appearance. And all that can make us suffer can be expressed clearly, isn’t it? So if you’re able to say that ‘This is what is making me suffer and this is the problem I’m facing’ we can communicate about it; and therefore it must be an appearance. But to the one to which it appears, is that also an appearance?

Lucia says: “Awareness.”  Very good.

Ustreamer97 says: “Everything takes birth in me and dies in me, but I cannot die.”  Yes.

This I, in which everything takes birth and dies, this I is the real you, is the true Self, is Awareness itself. Now we are attacking the root of suffering itself. Because if we can clearly see that it is only an appearance, anything phenomenal is only an appearance, then how can we suffer because of it? If I am truly this one, if I am truly the awareness itself, then how am I suffering because of anything at all? And when the suffering does happen, isn’t that another appearance again? Is that a real position?

Then why do we refer to ourselves as the untrue one, as the one who is only coming and going, as the one who is suffering, as the one who has moods, as the one who has needs? When will we stop referring to ourselves as this temporary one? And then will we start referring to ourselves as what we have seen to be our own true nature?

Zoe says: “The one to which everything …(word doesn’t show up on chat)… this is also seen. This is where I get lost.”

Yes, this can be a confusion in the mind. But Awareness being aware of itself is the only non-phenomenal seeing. And it is very, very simple; it is the simplest thing. You are aware that you are aware now. You are aware that there is awareness now. Because when I tell you to ‘Stop being aware’… you cannot stop. That means there is an awareness that there is awareness here. And don’t let the mind tell you that this is confusing. It’s very simple. I tell you to stop being aware now; you say you cannot stop. Therefore you are aware that you are aware. But this is not a phenomenal seeing, is it? Is this a phenomenal seeing? Is there some phenomenon which is seen that convinces you that you are aware? No, isn’t it?  So, it’s a non-phenomenal seeing.

Niall says: “Father, may I ask a question about inquiry?”

Yes, yes, you may; and while you ask that, we’ll read what Anjani is saying.

She is saying: “When I am not interested in appearances, then I cannot suffer.”  Yes.

And Zoe is laughing now. [Laughs]

You are already aware of awareness. Is does not need your mind’s help. And this awareness of awareness is the only non-phenomenal seeing; everything else is seen as a phenomenon, is experienced as a phenomenon. But your own awareness, your own Self, is not seen as a phenomenon; but there is an awareness of It, there is an awareness of You. Very good.

Now Zoe says: “Now tears as well.”  Welcome these tears. Very good.

Niall says: “There is a correlation between the amount of energy I put into in inquiring and the amount of blissful experiences of oneness I have. But…”

And we’ll wait for him to finish typing. [reading chat window]. Thank you, Zoe. [Namaste] Very good. So, so simple, isn’t it?

Niall continues:  “…but these experiences of oneness never happen at the same time as inquiry. It seems related to my concept of ‘me’ doing inquiry.”

So, he says, ‘There is a correlation between the amount of energy I put into in inquiring and the amount of blissful experiences of oneness I have. But these experiences of oneness never happen at the same time as inquiry. It seems related to my concept of ‘me’ doing inquiry’.  Yes.

And also you must not expect a correlation with the inquiry and with any experience, because in this expectation of a correlation between bliss and inquiry; or even the bliss of the feeling of oneness with the inquiry; the true point will get missed. So the inquiry is not to get us to any state. The inquiry is only for us to look at our true nature. A very sober looking at our true nature, that is also inquiry. It does not have to be accompanied by any experience at all. Because what you truly are is not dependent on any experience. There is an awareness of all experiences. This awareness is untouched by the content of the experience. And you are this awareness itself.

What is the inquiry? It is very simple. Say, ‘Who am I? I cannot be an external object, I cannot be this body, I cannot be these emotions and thoughts which are coming and going. I must be the awareness of all of this. There’s an awareness here of all of it. I seem to find no distance from it. I seem to find no separation from it. Therefore this is me. Therefore this has always been me’.

So the inquiry is as simple as that. ‘All thoughts which are appearing, they are just appearing and going. I cannot be the thoughts, but I must be the awareness of them’.

Niall says: “I think my question is what do I, as doer, have to do with inquiring? Is there a result that I will experience?”

As long as there is a concept of an individual doer, it is good to do the inquiry; and you will find that there is no doer here anyway. You will know that it is only Consciousness that did the inquiry. ‘Is there a result that I will experience?’ You will experience that you, as a doer, just do not exist. You, as a person, are not real, is what you will experience. All the other experiences are just by-products. They are not something to look for or chase after. The inquiry is really just trying to find out your true identity: Are you really a person or not? And, if you are a person, where are you? What do you look like?

So don’t expect any fireworks, don’t expect any experiences, and this dissolution of personhood all will be allowed to come and go now. But any, even the most glorious, experience will have no value for you, because you are beyond all experiences.

Wendy says: “Yes, so simple. Smiling and grateful.”  Very good.

Loren says: “Father, out of nowhere, there has been a lot of energetic noise here; very strong and distracting at times. Feels like a deep inner darkness that was never known.”   Very good.

Sometimes, through the power of satsang itself, these things that were earlier repressed now seem to be coming back up; and also the mind will use everything that it has to try to keep you trapped with all these experiences, all these images, and all these feelings . But you have to now stand your ground. You stand your ground as awareness itself. And tell me how any type of darkness and any type of light can impact this awareness in any way. This awareness is completely untouched, no matter what the content of the experience is. Let all of this dance happen in front of you. It can be a very scary dance, it can be a very nice dance; but ultimately you are just the watching of all of this, and it is impossible to be touched by any of it. Even if you tried, you cannot be hurt by any of it. And this is complete fearlessness. Therefore, we can say to the world, ‘Bring It On! There is nothing which can touch me. There is nothing the world can do, there is no phenomenon which can touch me at all. All are here just as an appearance, all are here just for my entertainment’.

She says: “I just wanted to put it all at your holy feet.”   Very good. [Namaste].

So, now you have put it all; I have taken it. Therefore it is mine to deal with now. It is mine to deal with now. It is not your problem anymore. You hand over the fear of this to me as well completely. Let all energies, let all forces do whatever they like; it is all my problem to deal with now. That’s very good.

Hariontrack says: “Is ‘I am’ the cause of duality; meaning, is awareness the cause of the mind, body and ego to get energized?”

The ‘I am’ is the cause of duality, yes, but the ‘I am’ is not awareness. The sense ‘I am’ is consciousness, which is also perceived, isn’t it? So you are aware of even this consciousness, and this consciousness gives birth to the world of duality, it gives birth to the mind, gives birth to the body, gives birth to the ego. Every phenomenon is given birth from this consciousness. This consciousness, when it is identified just as the pure sense ‘I am’ then becomes ‘I am a person, I am this body, this world is where I live’. All these concepts come after the birth of this pure consciousness. I hope that’s clear. If you have more questions, you can ask.

Niall says: “Father, I feel satsang is taking me over now, and something in me has given up on the possibility of every escaping my true discovery. I am at once scared and falling into trust.”

Yes, very good. It is not possible for you to escape now, yes. [Laughs]. If you stay in satsang, then it is not possible for you to escape now. This ego will feel scared, it will feel all these fears, but now you know that this ego is just born within you, and you are not that. Therefore somewhere inside you, you are welcoming the possibility of dis-identification with this ego, because you are now tired of the suffering that this ego brings you, you are tired of the weight that this person carries around, and you’re now coming to the point of letting go of this false idea that you were a person. It is as simple as that. Good. Don’t be scared, I am with you, the entire sangha is also with you. Everything will be perfectly fine.

Thank you, Loren. Very good, very good.

Zen-ness says: “I feel dual all the time. I feel like an empathetic, loving ‘I’ and put faith in humanity, and then I expect. This expectation I am trying to get rid of, because when I am disappointed, I turn nihilistic.”   Yes.

This ‘I’ is what? Pretend as if you’re hearing this question for the first time. Don’t let your mind say that ‘I’ve heard this before, it doesn’t work, this problem continues, I know who I am’. All these resistances you can put aside for just a minute, and tell me… This ‘I’ which you’ve referred to many times in this one sentence, this ‘I’ is what? Where does he live? What does she look like? Does it have any reality at all whatsoever, or is it just imagined? It is not even an appearance in the phenomenal sense. It is not even an appearance in the phenomenal sense.

That is why I say that the ego is the second level of unreality. So if you were to say that the phenomenal world is the first level of unreality, then the ego does not even live in this level. It is further than it is imagined in this existence; it is just a set of ideas. So, this one, who you are trying to fix, who you feel should not expect, who you feel should not be disappointed; this one… Where does he or she say? Who are you catering to? Whose needs are you talking about? Whose duality are you referring to? Is it real?   Good.

Niall says: “The other night I became terrified of Mooji…”  Okay. [Laughs]  “…I tried to run and a force literally pinned me down, and drained all my body energy. I was so grateful, I disappeared into thankfulness.”   Yes.

All these experiences can be allowed to happen. Guru’s grace is taking care of you completely. All these energies will be released; but in your heart, you love me, and you cannot run. Very good.

So, like we said at the start of satsang, we must now stop referring to ourselves as just the content of some appearance. By now we must have seen that we are the awareness in which all appears, within which all appears and dissolves. The entire universes, born within me and dissolve within me; they have no reality without me. They are true only in relation to me; they have no independent existence besides me.

Thank you, Zen-ness. Very good.

Anjani says: “Sometimes, it is as if there’s something in my stomach, and at that time I don’t feel my space as pure. Is that fear sitting in my stomach?”

The longer way is to understand all appearances. ‘What is this, what is that, what kind of vasana is this, what kind of energy is this?’ And then we can spend many, many, many lifetimes just trying to understand the complexity of the phenomenon that exist. We can just get distracted by the complexity of all of this. For me, it is good enough to say that it is just another appearance. In what way am I suffering from this appearance? Pleasant, unpleasant, painful, happy, joyful, sorrowful; how is the awareness touched by any of this?

Of course, you can have preferences. You can have a preference saying I would rather not have pain. But once it is there, the pain is there, then we must look and say, ‘Am I really affected by this?’ And once we stop interpreting the pain, and we stop being fearful about it, then we see that, as an experience independent of our interpretation, it is not unmanageable. It is the interpretation of any appearance that causes suffering. Without believing a mental interpretation of anything, everything is allowed to come and go, and we are free from suffering.

Niall says: “My love for you is a powerful affirmation for me, that my ego is not real.”  Very good, very good.  “I could never have manufactured such a powerful light. Thank you, Master.”

Thank you, my beloved. This is pure love, pure love. Very good.

Louise says: “Anantaji, I am noticing that the attention’s default setting is with the mind. It has so much trust; but there is also a feeling of mistrust developing toward the mind.”

So, because we are so conditioned to believing everything that the mind is saying, we start with a default setting of trust. And now you’re saying because of satsang and being here that the mind is not giving you anything but misery, and therefore this trust is going. So I would say don’t even mistrust it, just ignore what is trying to say. Because mistrust has a connotation; it still has some juice, it has a sense of antagonism. But here I’m saying that not even mistrust must be given to the mind. But I get a sense of where you’re coming from; that’s fine. It’s okay to say that mistrust is there. But just as that ‘pen’ example that you made that beautiful graphic out of, just as the ‘pen’ example, don’t trust or mistrust the ‘pen’ just let it be. ‘Don’t pick up the mind’ means ‘Don’t give it any belief’. And if you have picked it up, then just drop it. It is that simple actually.

Hariontrack says: “How does surrender happen? How do you know that surrender to the Guru is 100%?”

In the presence of your Guru, you will know that it’s all up to him now, it is all his problem now. All you have to do is just follow the words, follow the pointing of the words. The presence is, as it is, working in you on it’s own. So, as the presence of the Guru is with you, you will realize that the concept of the individual doer itself is dissolving. And when the doer concept is dissolving that means automatically that this is a state of surrender. So to bring you to the point of surrender is also the Guru’s problem. It is not something that you can do. All you must do is follow the pointing of the Guru that is saying just let go of all your thoughts. As they are coming, just let them go. Don’t worry about any other thing that you have to do. And then it will be clear to you that in letting go of all your concepts and beliefs, that itself is surrender. That itself is surrender. So instead of using a big word like surrender, I just say ‘You let go’. That letting go takes care of everything itself.

Louise says: “It seems so simple. Do not trust the mind.”  Yes.

Do not trust the mind, don’t mistrust the mind; don’t do anything with the mind. Don’t give any sense of reality to this mind. Let it dance around for your attention, you stay as the Self. Nothing is needed to be done.

Anjani says: “Yes, if I witness it without thinking, it goes, but sometimes it takes a really long time. Thank you.”  Very good.

So ‘without thinking’ means what? It does not mean there will be no thought coming. Thoughts will continue to come, they will be allowed to come. There is no resistance here for any appearance, including the appearance of thought. Because if you get into a war with your thoughts, it will seem like a needless battle, and there will be a lot of needless suffering. Instead, let everything come, let all thoughts come, be completely open; and you will see that because these thoughts lose their power that it becomes very, very simple. Very good.

Louise says: “No malice towards the mind.”  Very good. “Just seeing how much it is given over to.”

Yes, we’ve given over the control to a two-year old, a tantrum throwing, terrible-two’s baby. So now we are reaffirming our parenthood and taking back control, and the tantrums will soon stop. If you start ignoring the tantrums, they will not be used as power tactics and they will soon stop.

Niall says: “I have a recurring feeling of being left out of a wonderful secret. Everyone says ‘It is so simple’ so how come I don’t get it? I am not listening to the feeling, I just want to expose it.”

The wonderful secret is that there is no secret. You are always the Self itself. There is nowhere to go, nothing to do; you cannot not be the Self. All needs, all seeking, all desire is a fake, is a con job, because you are already complete, completely. There is nowhere to go, nothing to find. You are already that. And if someone says ‘How come you don’t get it?’ that means that there is some sense of specialness there, or some form of spiritual ego there; therefore you must ignore what they say. The ones that have truly understood will never say ‘How come you don’t get it?’ because they already know that you are always that, and that there is nothing to get. Get it? [Laughs]

SKDurban says: “Anantaji, thank you for this beautiful pointing. I am so happy to listen to satsang all the time. My fear is when I stop listening, my thoughts regarding problems appear.”

These thoughts must be allowed to appear; you must not use satsang for a blocking or a repressing of something. But satsang will give you the fearlessness now, to let all appearances, including all thoughts appear. You be completely open. Just let them come and let them go. Let all thoughts appear. You say ‘Bring it on!’ Don’t use satsang to push things under the carpet. You let everything appear, and then you will see that you are completely untouched by anything that could happen in this world. Very good.

Niall says: “No one actually said that, Master. I just meant it’s just a feeling. I’m really hearing you today. Then the only thing the mind says is ‘run away from the problems’ then I can listen to satsang all the time.”

But if you’re bottling up, bottling up all the time, and then you’re coming to satsang, then even during satsang time they are trying to get your attention; which is okay. Even now you can be completely open to any thoughts. Let them come, and you hand them over to me. You can hand them over to me, and give them to me so that I can take care of that. You don’t have to worry with them anymore. Your life will unfold in exactly the way it is meant to unfold. Let the events of your life also be handed over to the Satguru. You are the watching of all of this. Let this life only become a movie for you to enjoy it, but don’t let it …, don’t give it a sense of reality.

Loren, so beautiful, “Thank you, Father.”  [Namaste]. Very good, very good.

Atma, thank you, beloved. So much love. Big hug. Namaste, Namaste.

Louise says: “Thank you so much, Anantaji. Love you.”   Love you, love you.

Atma, you had a question on the chat window. Do you want to take it now, or do you want to take it separately, later?

Hariontrack says: “What is freedom? Is it freedom from desire? Is seeking freedom not a desire in itself?”   Yes.

So, the desire for liberation, the desire for freedom, is the one desire that will first burn up all your other desires; all the other things that you are attached to will go with this. And then ultimately it will burn itself. This is the only desire that can do this. So first it sees through the unreality of all the other desires, and then it brings you to the conclusion that there is no person here anyway; and then because there is no person here anyway, this desire, which also started off as a personal desire, cannot continue to perpetuate. So, that is freedom. It brings you to the freedom from this idea of being a person. So from this idea of being a person you go to your true position of being the Self, of being Awareness. And once this position change happens, then even the desire for freedom cannot exist. So this is the only desire with a self-destruct mechanism built in. [Big smile]. So this desire for freedom will destroy everything else in a good way, and then will destroy itself, too.

Louise says: “Yes, having this very strange experience of feeling horrible and something inside says ‘Yes, yes, yes’.”

Very good. This non-resistance, this fearlessness is very good. Let all appearances come; we are completely untouched by it. Good.

“Bring it on.”  Yes.

Lucia, thank you so much.

Niall: “Thank you dear Master and beautiful sangha.”   Thank you, beloved one. Hope you both are having a wonderful retreat [with Mooji].

Wendy, thank you so much, beloved.

Prema, love you.

Atma says: “Later.”  That’s fine.

And Soham says: “Thank you, Gurudev.”  Thank you, beloved. Very good

Atma says: “It was seen as all appearance.”

If it was seen as all appearance, then it is absolutely fine.

And Bhakti is here, she says: “So beautiful, Father. So much love and thank you so, so much.”

Belated happy birthday, beloved one. Hope you had a wonderful, wonderful birthday and I know you will have a blessed year. All my blessings are always with you. So much love.

Thank you all so much for joining us today. So much love to all of you. [Namaste].

Moojiji Ki Jai ! [Blows a kiss]

Sangha:  Moojiji Ki Jai ! Anantaji Ki Jai !  Thank you. Love you.

Namaste everyone. A very warm welcome to satsang today. Mooji ji ki Jai !

If you are in satsang for the first time you can ask your questions in the chat window. If someone can tell me if the audio and video are fine, then we can get started. Okay, so both are good, Louise says. Very good. Welcome once again.

Today it is coming up to speak about another topic, which is along the same lines of simplicity which we spoke of yesterday; which is the topic of problems. So, nothing metaphysical, very down to earth reality. Let’s look at what it means when we say we have a problem. All of us have experienced this phenomenon at some time or other in our life, and in fact, most of humanity spends most of their lives dealing with this phenomenon called problems. So, let’s look at problems today.

So, what are the different types of problems that we can have? What are the different types of problems that we can have? We can have a problem related to the body; a health issue, something in the body. So the appearance of the body, or the way the body is appearing can be the first type of problem. Isn’t it? So first type of problem is problems related to the body; health problems, body problems are the first type of problems.

The second type of problems we can have are problems related to relationships. Relationship. Any type of relationships, our relationship with another being, can be the second type of problem we can have. And this one is particularly juicy; especially with the ‘significant other’ the problems that we have still seem to grab our attention; after many, many satsangs as well. Many beings come to satsang and still carry this problem of relationships or special relationship with ‘significant other’ or other types of relationships that we have. Yes?

So, the first one was problems related to health in the body, the second one is problems related to relationships; all types of relationships. The third type of problem we can have is problems related to security; financial security, money, business. All of these are one sort of problem which are ideas about money, financial security. No? So, day to day for most of humanity, these are the three types of problems. Isn’t it? Body, relationships and financial security.

Then, the fourth type, the rare problem, (and Ram pointed this out in one of the satsangs), is the problem of finding our-Self. The problem of finding our freedom, finding purpose, finding liberation is this problem of truly trying to figure out who we are. This is the rare problem.

So, all the various problems that we deal with in our life are just the variations of these four. If I’m missing something, or some variation of a problem, I’d love to hear about it. Because when the mind hears this for the first time, there’s always a reaction saying ‘It cannot be that simple. This is not what my life is all about’. So, we can look at ‘what are the other types of problems that can be experienced, which are not related to these four?’ Is there anything else?

So Niall says: “They combine and seem to have lots of variety but it’s really that basic, as you say.”  Yes.

Atma says: “You mentioned them all.”  Good.

So let’s go over this for now. Let’s presume that it is these four basic problems that humanity is dealing with, day after day, lifetime after lifetime, for centuries and centuries. So, let’s first look at how something becomes a problem.

For something to become a problem, it has to go from being an appearance to becoming something that we call a problem. Yes? So, look at the practical ones first. Something appears in the body, or seems to appear in the body. It could be a disease, it could be a pain, it could be the weight of the body. All of this is an appearance. The same way, something could appear in front of us in the form of a being who’s behaving in a different way than we would like, and that becomes another appearance. So, it could be a new being, or it could be a being that we’ve known for a long time, but where something is there where we do not agree, then that becomes a problem in terms of our relationship. And the third is having to do with not having enough money in the bank, or not knowing how to make sure it is secure. Both are problems; not having enough and what to do with it; both can become problems. And the fourth appearance is the appearance that there is something missing in our life. When there’s a feeling that something is incomplete, or there is something missing in our life, then this problem appears.

So, all of these are just appearances. They are just appearing. In what way do they become problems? Try to answer this question. So all these appearances appear, and we’re seeing them. In what way are they problems? And whatever answer is arising, you can type it out in the chat window; and I’ll wait for a minute or so, because of the video lag.

So, the question is: In what way is an appearance, whatever it might be, in the body and the world, in what way does an appearance become a problem? How does it go from being just an appearance into being a problem?

Wendy says: “When it is felt, it seems to be out of the realm of appearing. That it’s not ‘watching’ something but ‘feeling’ it.”

So, feeling seems like it is more intimate than an appearance. But as we look at it more and more, all of these emotions will be seen and soon they will be just another appearance, just another form of appearance. Just like a few weeks ago, a few months ago, or whenever it was; the thought seemed very intimate, and now there seems like there’s a lot of distance between me and the thought. The same way with emotions; whatever is being felt will also be seen to be at a distance and just another appearance. Very good.

Ustreamer34 says: “When we believe in it.”  Yes.

Ian says, “When it impacts our identity somehow.”  Very good.

Niall says, “I think through self-judgment.”  Very good.

Lucia says: “When we own it”  Yes.  “…then it becomes my problem.”  Very good.

Atma says: “When I identify with them so strongly, to believe them; that my life cannot function without them.”  Yes.

Soham also says: “Belief.”

Atma says: “That I am less without them.”

Wendy says: “… meaning body felt, seems not the same distance-from, as an appearance can be.”   Yes.

So, when there are things which are felt of a bodily nature, be it an emotion which seems to crop up in the body, or any other sensations that come up in the body, they will also be realized to be appearances.

So, very good. We are talking about how just an appearance seems to become a problem. So let’s look at it first. As many of you said there must be a sense of a personal identity. There must be identification that ‘I am a certain identity who is a certain way’. And this identity is just imagined, it is made up of just ideas and concepts and beliefs. So basically it is made up of thoughts that we believe about our-self. So when we believe that ‘I am an individual who needs to be in love with someone’ and this thought is there, and this person to be in love with does not appear, that becomes a problem. When we believe that ‘I am an individual who should have more money in the bank’ then that becomes a problem. When we believe that ‘This body is me, and this body is who I am’ and the body doesn’t seem to be functioning according to our plan, then that becomes a problem. And when we believe that ‘As an individual identity, I am bound in some way, I need something else to be complete’ then comes the problem of finding freedom or self-realization.

So, both are required: First this personal identity that’ I am an individual entity’, and second is that ‘There is some meaning to this thought which is arising about the appearance’. So for something to become a problem, there has to be a personal identity, and thought appearing, and a belief in that thought. Can there be a problem if any of this is not there? If any of this is not there, can there be a problem?

So, we looked at three things: The personal identity, (which is made of just thought), then the appearance of a thought, (which is dealing with the appearance which is not in coherence with the thought), and third is our belief in that thought. All three elements must be there for us to call something a problem. Isn’t it?

So it is actually a resistance to the present moment, or a resistance to what is appearing, is created with these three forces or elements. Therefore, if even one of these elements was taken away, then the problem could not exist. Yes? We must check in and confirm.

So, there are three elements: The personal identity, the appearance of a thought which is in dissonance with what is appearing outside, and thirdly, our belief in this thought that appears. And if there was a possibility to take away one element, even one element, the problem could not exist. So only when all these three elements are synchronized and working well can we create a problem. So, it is so much hard work to create a problem, isn’t it? Have we looked at it that way, that we are working so hard to create our problems? It’s a lot of hard work to create this resistance, to create our problems.

So, how to be free from these problems forever? How to be free from these problems forever? If all three elements are needed, if there is a choice at all, what would be the choice I would make? What could I do to be free from problems?

The first element was this personal identity. So when we do the inquiry, and we ask ourselves ‘Who am I really?’ we come to the dissolution of this personal identity. And once this personal identity is dissolved, there cannot be a problem anymore. So the self-inquiry works on the dissolution of the personal identity.

The second is the appearance of a thought. We cannot do anything about a thought appearing or not. The thought will appear, and we cannot and should not stop any thoughts from appearing. So the second element can be left alone.

The third element is our element of belief, our engagement with the content of this thought. And that is what is meant by letting go or surrender, which is to say that ‘I am now surrendered to the Satguru, I am now surrendered to God, and I am not concerned with whatever the thought is trying to tell me; it is God’s problem or the Guru’s problem’.

And yesterday’s whole exercise was about this, to look at the thought, to look at what it is trying to tell us, but still be at a distance from it and not be engaged with it. So the letting go means the cutting off of this element, therefore stopping of any problem or any suffering to arise. And with this letting go, also the personal identity stops getting any nourishment and it starts to dissolve.

So, there seem to be two methods; they are the same actually. The two methods are: to inquire into our true nature and not settle for any of the mind’s answers, and the second is the surrendering. Both lead to the dissolution of the personal identity, and hence, this is the end of suffering.

Okay. Let me read some of the chat messages.

Wendy says: “Since here there is often not a thought but a feeling, that’s what seems harder to catch. Except, since it is coming and going in awareness, therefore it cannot be real.”   Yes.

It is real only at a phenomenal level, and you are a non- phenomenal existence.

And Lucia says: “When we see we are not this body, all melts away.”  Good.

Yeah, a strong part of the identification is the identification with the body.

Niall says: “A solution is change of perspective from personal to ‘as is’.  Yes.

So, the dissolution of the personal identity leads to a state of non-resistance, and acceptance of what is, of what truly is.

Wendy says: “So if I substitute ‘feeling’ for ‘thought’, still what you say applies; and let it be God’s, Guru’s problem for letting go.”   Yes, completely.

All appearances are the same, it’s the same play of the energy of consciousness. That is why an object is also made up of the same energy as a thought; and a thought is made up of the same energy as the objects that we seem to see with our senses. It’s just that they are perceived differently, but ultimately everything is made up of consciousness itself.

So, what started off as sort of a mundane topic, (compared to usually what we look at in satsang), which is to look at problems, is actually to look at the root of all suffering itself. And if this is understood, and looked at, then suffering cannot survive. Simple, no? So just in this half an hour, we’ve started out looking very simply at day to day problems and activities, mundane stuff, and come to the root of all suffering. And we’ve made a commitment that if this is understood, then suffering cannot survive. So, are there any questions about this?

Therefore it is said that freedom is the state of non-resistance. So, when we are letting go of all that is appearing, it is a state of non-resistance; and therefore there is no suffering, which is called freedom.

Atma says: “Now, for me, it is easier to just let go, not to inquire anymore.”

So, we don’t have to make work out of anything. If the inquiry is seeming like work, and it is seeming to be effortful, then just let go. And if there is a feeling inside to just inquire, that can come. Sometime, if there is a feeling to just sit with the inquiry, completely open to the inquiry, that is completely fine as well.

In any appearance which seems to be problematic, there is an opportunity for self-discovery. Yes? Because now we’ve looked at the three elements which have caused the problem: the personal identity, the appearance of the thought, and the belief in the thought. All things which appear and seem to be problems then become doorways into our own freedom, into our own self-discovery because we can use them to ask; we can say ‘Whose problem is this? Which thought was believed?’ Hmmm? ‘Whose problem is this? Which thought was believed?’ can be used as doorways into our own self-discovery.

Therefore, I would even go so far as to say welcome any problems that want to come into your life. Now, after this understanding, be completely open to all problems if they want to come into your life. Don’t resist, don’t fight, don’t say something should not appear. Welcome all appearances, be completely fearless about it. Let any appearance come, and you will see if that still becomes a problem for you or not. And if it does not, it is greater stability into your own freedom. And if it does, it is pointing you deeper into your own true understanding by giving you the fodder which can be thrown into this fire. It is giving you more fuel for this fire if it becomes a problem.

So, in this way it can be said that all that appears is now grace. All that appears now is grace because there is no resistance to anything at all. And there is a great trust that if it is still appearing and seems to have some juice, it must be welcomed because it is an opportunity to look at this, to transcend this. If it would not appear, then we would not be able to transcend it; we will not be able to surrender it. Therefore, life operates in this very beautiful way, that whatever needs to be transcended or surrendered or forgiven always appears in front of us.

So this is the end of fear; once everything is seen as grace itself. Now the ego is left with no room to maneuver. Nothing is left for it to do, it has nowhere to go, it has nothing to fight, no one to attack or defend.

Lucia says: “It is so clear that life is really supporting us, not against us.”  Yes.

Life cannot be against us. That’s why my Master said that the greatest mantra is Thank You.  To whatever is appearing, the greatest mantra is to say Thank You. Because, he says, life is not vindictive, it is supportive.

Niall says: “Master, what you say makes sense, don’t resist any problems. But my ego-I can’t do that. I am lucky enough to have found you and Mooji. Should I just let this continue?”

Yes. I feel it is good for now, that you continue in satsang. You would have already found that a lot of space has been created, and the ego will lose it grip more and more. In fact yesterday’s satsang, yesterday’s guided meditation, is something that you can do as often as you feel to do it. And you will find that this grip of the ego, which still seems to have some power, will reduce very fast, and then you will see that the ego has no power at all. But it’s very good. You can continue in satsang like this and soon you will be referring to yourself as pure awareness itself.  Good.

Remember that we’re not to resist the appearance of any thought. All thoughts are allowed to appear. We are just to let them go. Don’t engage with them, don’t give them a room to stay.

Very good. So, who can have a problem now? Where is the suffering now? Who can have a problem now? An appearance can no longer become a problem with the dissolution of the personal identity or with the withdrawal of belief in our thoughts; which ultimately leads to the same thing.

Atma says: “Father, it is very easy to let go once we see that we, as a person, do not exist.”  Yes.

When the personal identity is dissolved, then there can be no belief in the thought, which are always about the person anyway.

Lucia says: “Problem can still come, but it does not stay long.”  Yes.

So, the appearance can come, and even if momentarily there’s some belief given to the thought about it, it does not last long, because the belief is quickly withdrawn. Or, very quickly we ask ‘Who is this problem for? Who is suffering?’ So, all appearances will still continue to come; don’t have any expectation about any appearance changing with this understanding. This understanding does not mean that the appearances must change. It is seen many times that they do change. But do not carry this expectation; be completely open to everything that arises.

Atma says: “No problems at all.”  Yes.

Very good. So for about 15 minutes let’s marinate in the presence of satsang, in the presence of  Satguru, in Mooji’s presence. Let’s sit in silence and marinate in this presence for a few minutes.

[Silent time]

Very good. Om shanti shanti shanti

Moojiji Ki Jai !

Thank you all very much for joining us today.

[Namaste and blows kiss]

Sangha: Moojiji Ki Jai ! Anantaji Ki Jai !  Thank you. Love you.

Namaste everyone. A very warm welcome to satsang today. Mooji ji ki Jai !

I’m very happy you were able to join. If this is your first-time online, you can ask your questions in the chat window. I’m hoping that the audio/video are alright, and if they are not, you can let me know in the chat. Okay, Lucia says ‘Yes, it’s perfect.’ Good.

Today, I feel we’ll keep everything very, very simple. We’ll keep everything very, very simple because the realization of the Self is very simple. So nothing complicated, nice and easy, we will see if we can truly perceive for ourselves what has been spoken about here for so many days; in fact what is always spoken here. Let us see if we can just come to it in a very, very simple and easy way. Yes, that sounds good, to keep it simple?

Namaste. Namaste, everyone. Welcome, welcome, welcome.

Today all I want to do is keep it so simple that we only look at our thoughts. We don’t do anything about them, we’re not saying anything about anything at all. Only, can we look at our thoughts?

Okay, so, when you’re ready, you can close your eyes and just simply follow what is being said, with no expectations. Nothing is going to happen. We’re just going to play with some simple ideas today. You can gently close your eyes.

And with your eyes closed, wait for the next thought to come.

With your eyes closed, wait for the next thought to come.

And when it comes, just try to see what it looks like.

How do you perceive it?

Don’t imagine anything, don’t create anything, just wait for it to come and just see what it looks like.

Find out how it communicates with you.

Don’t resist any thought, let all thoughts come, be complete open.

And when they arise, just watch them, and see what they look like.

How do you perceive them?

What are they trying to tell you?

So, for those of you who are just joining us, just gently close your eyes, and wait for the next thought to arise. All we want to do is see what they look like. Let’s look at what is a thought.

What is it perceived as?

Let all thoughts come, and don’t be in any rush for them to go.

Just look at them, just look at the thought.

Just be with the thought.

Bring all your attention to your next thought.

If no thought is coming, that is okay.

If lots of thoughts are coming, that is okay, too.

All we have to do is watch them.

Don’t get involved in what the thought is saying; just watch it.

And if you find that you got involved, don’t worry; wait for the next thought to come.

With complete openness, just wait for the next thought to arise.

If some experiences are happening in the body, don’t worry about them; just let them be.

Don’t try to get to any state.

Don’t make any effort at all, just be completely open to the next thought.

What does a thought look like?

How do you perceive it?

Just watch, and let them pass.

Just watch the next thought and let it pass.

You cannot do this incorrectly, you are all doing it right.

All that is happening is grace.

Just watch the next thought and let it pass. We are keeping it very simple.

No need to use the mind for anything at all. Only watching the thoughts.

Let all thoughts come, don’t judge any of them, don’t worry about good and bad.

Let them come, hear what they have to say, and let them pass.

Be completely open to whatever they have to say, just don’t get involved.

Just completely open to what they look like or what they have to say.

Don’t resist anything at all.

Everything is allowed to appear in the space that you are.

Let all thoughts appear now, don’t resist anything at all.

Pay attention to the next thought.

Bring your full attention in readiness for the next thought to arise.

Be completely open to watch it.

Let it come, and let it go. Just keep watching. Only keep watching.

If some judgments are there, just watch them and they will go.

Okay, very good.

Now one last time, keep your attention ready for the next thought to come.

And when it comes, just watch. Watch how it comes and goes.

What does it look like?

Now, turn your attention to the one is watching.

Don’t try to do anything, don’t try and use your mind. My instructions will work on their own. You don’t need to do anything at all. Just turn your attention to the one who is watching the thoughts.

With your eyes closed, bring your attention to the one who is watching the thoughts.

No need to imagine, no need to create. Don’t do anything at all. Let my words work on their own.

Gently wait for the next thought to arise.

And after it passes, turn your attention to the one who is watching.

Keep your attention automatically, with no effort, on the one who is watching.
If attention is running around, let it run about; you just rest.

All thoughts arise in your own space of awareness.

They arise inside you and go back inside you.

In what way is awareness touched by what your thoughts are saying?

This awareness is completely untouched.

This is who you are.

This is what you have been seeking.

Om Shanti Shanti Shanti

Gently, you may open your eyes whenever you feel like you want to.

If something is arising from the heart, you can express it in the chat window; or you can be in complete silence. Either is okay.

Atma says she wants to say something. Yes. She says: “In the beginning I perceived it like a kind of energy. When attacked, looked like that. But after bringing back awareness to the one who is aware of thoughts, I clearly saw all of them. All of them are arising inside me, not coming from outside. Therefore, I-Awareness am not attacked by them, not touched by them. Wow.”   Very good.

So I feel that we can use the rest of our time today to just be in silence with ourselves. So unless one of you has a strong question, we can just be in silence with our-Self today. What do you feel?

Very good. So let’s be in silence today.

I love you all very, very much. [Namaste].

Moojiji ki Jai !

Let all things happen as they are. If there is a feeling that something is falling apart, that can also be allowed. You just marinate in your own silence.

So much love to all of you. [Namaste, with kisses]

So today, I feel we’ll keep everything very, very simple. We’ll keep everything very, very simple because the realization of the Self is very simple. So nothing complicated, nice and easy, we will see if we can truly perceive for ourselves what has been spoken about here for so many days; in fact what is always spoken here. Let us see if we can just come to it in a very, very simple and easy way. Yes, that sounds good, to keep it simple?

Namaste. Namaste, everyone. Welcome, welcome, welcome.

So today all I want to do is keep it so simple that we only look at our thoughts. We don’t do anything about them, we’re not saying anything about anything at all. Only, can we look at our thoughts?

Okay, so, when you’re ready, you can close your eyes and just simply follow what is being said, with no expectations. Nothing is going to happen. We’re just going to play with some simple ideas today. You can gently close your eyes.

And with your eyes closed, wait for the next thought to come.

With your eyes closed, wait for the next thought to come.

And when it comes, just try to see what it looks like.

How do you perceive it?

Don’t imagine anything, don’t create anything.

Just wait for it to come and just see what it looks like.

Find out how it communicates with you.

Don’t resist any thought, let all thoughts come, be complete open.

And when they arise, just watch them, and see what they look like.

How do you perceive them?

What are they trying to tell you?

So, for those of you who are just joining us, just gently close your eyes, and wait for the next thought to arise. All we want to do is see what they look like. Let’s look at what is a thought.

What is it perceived as?

Let all thoughts come, and don’t be in any rush for them to go.

Just look at them, just look at the thought.

Just be with the thought.

Bring all your attention to your next thought.

If no thought is coming, that is okay. If lots of thoughts are coming, that is okay, too.

All we have to do is watch them.

Don’t get involved in what the thought is saying; just watch it.

And if you find that you got involved, don’t worry; wait for the next thought to come.

With complete openness, just wait for the next thought to arise.

If some experiences are happening in the body, don’t worry about them; just let them be.

Don’t try to get to any state.

Don’t make any effort at all, just be completely open to the next thought.

What does a thought look like?

How do you perceive it?

Just watch, and let them pass.

Just watch the next thought and let it pass.

You cannot do this incorrectly, you are all doing it right.

All that is happening is grace.

Just watch the next thought and let it pass. We are keeping it very simple.

No need to use the mind for anything at all. Only watching the thoughts.

Let all thoughts come, don’t judge any of them, don’t worry about good and bad.

Let them come, hear what they have to say, and let them pass.

Be completely open to whatever they have to say, just don’t get involved.

Just completely open to what they look like or what they have to say.

Don’t resist anything at all. Everything is allowed to appear in the space that you are.

Let all thoughts appear now, don’t resist anything at all.

Pay attention to the next thought.

Bring your full attention in readiness for the next thought to arise.

Be completely open to watch it.

Let it come, and let it go. Just keep watching. Only keep watching.

If some judgments are there, just watch them and they will go.

Okay, very good.

Now one last time, keep your attention ready for the next thought to come.

And when it comes, just watch. Watch how it comes and goes.

What does it look like?

Now, turn your attention to the one is watching.

Don’t try to do anything, don’t try and use your mind.

My instructions will work on their own. You don’t need to do anything at all.

Just turn your attention to the one who is watching the thoughts.

With your eyes closed, bring your attention to the one who is watching the thoughts.

No need to imagine, no need to create.

Don’t do anything at all. Let my words work on their own.

Gently wait for the next thought to arise.

And after it passes, turn your attention to the one who is watching.

Keep your attention automatically, with no effort, on the one who is watching.
If attention is running around, let it run about; you just rest.

All thoughts arise in your own space of awareness.

They arise inside you and go back inside you.

In what way is awareness touched by what your thoughts are saying?

This Awareness is completely untouched.

This is Who You Are.

This is what you have been seeking.

Om Shanti Shanti Shanti

So if this is your first time to satsang you can ask your questions in the chat window. A very warm welcome once again. Welcome, welcome.

So today I feel we must ask two questions, we must ask two questions.

The first question we must ask is: “Am I free?

The first question we must ask is: “Am I free?”

You can put your response in the chat so we can see. So the first question we asked is: “Am I free?”

And whatever response is coming, if you can type it in the chat window.

Yes. Soham says: “Yes”.  We will wait for some other responses as well.

So there are some ‘yes’s and there are some ‘no’s, and there are some ‘I don’t know’s.

So the second question to ask, for the ones who have the ‘yes’s: “Does that make me special?”

Those who answered ‘yes’ have to answer: “Does that make me special in relation to the rest?”

And the ones who answered ‘no’ have to identify: “In what way am I not free? In what way am I not free?”

And the ones who answered ‘I don’t know’ must also say: “In what way do I feel that I’m not free?”

And for the ones who answered from the heart and the answer was ‘I am beyond both freedom and bondage’ it is very good. If it is a sincere response from the heart then it is very good. Very good.

So we are getting some responses. So for the ones who said ‘I am free’, then it should be completely clear that there is no specialness about it. The realization is that ‘I have always been free and in the same way everyone is always free. Everyone is always free’. That is the crux of the realization itself. But if it becomes that ‘It is a special experience which I am having for myself, and the rest of the world is still bound in some way’ then we must look at this and explore this. So the realization is that ‘I have always been free, only believed myself to be bound; in the same way the world is ever free, only imagining themselves to be bound’.

Atma is saying, “Some people have a better life than me.” It is not true actually because better is very subjective. Without the interpretation of the mind there is no such thing as better or worse. Life is just life, it is as perfect or imperfect as you like to believe. But in no way do the events that happen in life affect the awareness which you are. So once it is seen to be just an appearance, then it can just be enjoyed.

Okay so let’s look at some of the responses now. I’m not going to start from the very beginning, I’m just going to jump in to the middle.

Let’s look at what Niall says, he says: “But even though I have this idea of a freedom I don’t have, I still feel blessed, which I suppose means special.”

So if it is clear that you are blessed, it is also completely clear that everyone’s life is also completely grace, pointing them to complete freedom as well. So if your life is being blessed by grace so is everybody else’s life in every moment.

Atma says, “In my life nothing happens, therefore I say that.”

There are many Beings who would kill for a life where nothing happens. Yes. They are so tired of something constantly happening they would say ‘I wish I had a life where nothing happens’. So we must drop this interpretation of something being better or worse. The universe does not make a mistake and it has perfect timing. God does not make a mistake and he has perfect timing. Therefore don’t resist the content of what is appearing. See it for what it is, just another appearance.

For a few minutes lets look at those that said ‘no I am not free’ and those who said that ‘I’m completely neutral to freedom or bondage’.

So for those who said ‘No, I’m not free yet’ there were some responses like ‘Still believe in my thoughts’. And even if there is belief in thoughts, in what way does that make us bound? In what way do these things affect awareness? The one that is aware that ‘I still believe my thoughts’, is that affected by the content of the thoughts we might be believing? And once you see that nothing really happens to you, then you will see that it is okay. All this also is okay. Nothing can truly shake you. Nothing can make you something that you are not. Nothing has ever really happened to anyone at all. Nothing has ever really happened.

Yes, so Niall has a question, he says: “Father do I (who I perceive myself to be,) do I have a choice? Do I have anything to do about my freedom? Do I have choice about when I will be free?”

No, actually you do not have a choice, because you cannot NOT be free. It’s my feeling strongly to tell all of you this today: that you are ever-free. You are always ever only free. The only choice you have is to believe that you are not, or to believe that you are. Or not even to believe but to imagine that you are bound or imagine that you are free. Which part of you is not free? Which part of you is bound? Are you really that which is bound? Are you not just the awareness of all of this, the awareness in which all of this appears?

Ustreamer62 says: “The thought I should be surrounded by spiritual people and not a husband who talks about politics and his friends comes up strongly.”

Yes, so let this thought come and go. Because what is happening in your life is just perfect. Because if you were just surrounded by your own sort then you would hide a lot of things, we would repress a lot of things which would never have the opportunity to come up and be released. So life will always put us in situations that everything that we are not dealing with inside gets shown up, here in the so-called external world, so that it gets dealt with. So the resentment that you have or the anger that you feel or all the other feelings that come are inside, and they need to get dealt with, need to get released and they need to get transcended. That is why these situations still have some juice for us externally.

If we are completely clear, all spiritual people you want to be surrounded with are telling you that ‘You are Awareness Itself’.  Isn’t it? So the truly spiritual people are telling you who you really are, which is the awareness itself. So this awareness itself, is that getting affected by the experience of your husband and his politics and his friends? No, it is still an idea of who I am who is affected by all of this, who seems to get attacked by the presence of all of this. And this idea now must be completely transcended. You are never this person. You are never a person at all. And if this momentum would not come, if these appearances would not come to poke you and make you suffer, then you would never transcend this false idea of being a spiritual person or somebody who wants spiritual friends.

Ustreamer50 says: “The sense of being a mother is bound.”

Yes, any identity seems to bind us. But the self does not need to rely on any identity to play any function perfectly. We just presume that ‘I must be a mother, a good mother, a mother who is like this and like that’ for you to function as a wonderful mother. But the self does not need to rely on any of these identities to play it’s role perfectly; as a mother, as a child, as a parent, as a lover, as a sibling. All these roles the self has no trouble playing with. So as long as we believe that we are a person and these are our identities then we will continue to suffer as a result of all of these identities.

What is clear is that the appearance of certain thoughts and their belief, once we give them belief, then we seem to be bound; then we seem to be bound. But what is actually getting bound? Can we look at where this bound person is? Even after believing a certain thought, who is bound? Is that not just another idea? So in this way, is not an idea suffering from other ideas about itself? Who is suffering except an idea? Can you show me the sufferer? Who is bound? Who is suffering, can anyone show me this one? And don’t believe any thoughts about this being an abstract question or a difficult question or something you tried to do earlier but cannot do. Just look at it fresh and tell me: who is this person who is bound or suffering?

Okay, very good. So, many of you have said, as Atma says: “Just another idea, and there is no sufferer, only idea is suffering.”

Then we have a question from SKdurban. SK says: “Hi Anantaji. Thank you for the satsang. My suffering is related to thoughts about work and work related problems. How do I break free of this identity? Is leaving work helpful?”

This is a common malady in our life, where work seems to be the cause of our suffering. So we have an identity of a worker or an employee and because of this identity, when we get thrown into situations which question this identity or attack this identity, we say ‘Should I leave? I just want to leave to be free from this suffering’. So first I say, first you must leave your identity here now. Leave the identity first; before you leave work you leave the identity of being a worker or an employee. Be free from this identity, be free from your concepts of what kind of worker you are, what kind of employee you are, what kind of work you would like to do, what your positioning should be in an organization, how you are mistreated or how you should be treated in an organization, who is your boss. All of these identities can now be swept aside. Don’t believe any thought about any of it. And then let the self unfold in the way it is meant to unfold, let the appearance unfold in the way it is meant to. That is what it has been doing anyway. We just pretend to have some control over it but that is the way it has been going anyway throughout. Because there is no person here, there can be no personal control.

Please, all of you must remember this because there is no person here at all; there has never been any personal control. So it only consciousness that has been playing itself in this way and it will continue to play in the way it wants to. Therefore it is not important whether you stay in work or you let go of work and you do something else. What is most important is whether you let go the identity of being a worker. And better still if you have let go of the identity of being a person at all.

When you are just the witnessing of all of this, then it can unfold in any-which-way, and it loses the ability to cause any suffering to you. It loses the ability to cause any suffering. Only an idea is suffering. Only the concept of the person is suffering. You are only the awareness of it.

In what way is the awareness affected by any of this? So to renounce anything in the world, in a worldly fashion, will not help. What we must do is renounce the concepts we have about these things. We must renounce our identity as a person. We must basically renounce the mind. We must renounce our thoughts, by withdrawing our belief and ultimately our attention from them. Once you withdraw your belief from thought, then they will lose their magnetism to your attention as well.

For now just stop believing your thoughts, and then tell me what your problem is. Don’t tell me your mind’s problems, tell me your problems. Can you do that? Those are things I want to hear from your mouth. What are you really saying? Are you saying anything at all, or are you just parrot-ing the mind’s voice? Are you just a parrot for the mind’s voice, or can you reach the deeper intuitive voice which will speak through you as the voice of the Satguru itself? And when I hear this voice from you, I am forever at your feet.

So all that is needed is for you to not believe your thoughts. Withdraw your belief from your thoughts. It is completely possible right now to do it. It is not a long term project which I am giving you; you can drop it right now.

Amrit Gaurav has a question, he says: “Beloved Anantaji, a few things I understand intellectually but how to experience it? I really don’t know.”

The quickest way I am telling you, the quickest way I am telling you is to let go of your thoughts. Don’t believe any thought; and all that is required to be experienced is immediately perceived, immediately perceived. Now if you are expecting fireworks or some special bliss or some other states or you want miracles to happen then that is an expectation coming from the mind. So we must let go of what the mind is telling us about freedom and liberation and enlightenment. Find your own truth by letting go of your thoughts. So freedom is just freedom from this bondage. If we need to create some bondage or believe some bondage, it is only this bondage of believing these thoughts which are appearing, which are trying to convince us about out personhood; which are trying to convince us that we are separate individual entities. So nothing needs to be done. Just don’t pick up a single thought. No thought will help you. Don’t pick up a single thought. All doing must stop now.

Let life unfold on it’s own, the way it must. Thoughts are not in service to you at all.

Ustreamer 62 has this question, it’s a very good question. He says: “Is anger and frustration a clear sign of believing that one is a person?”

Momentarily, yes. So if anger comes momentarily, frustration comes momentarily, then immediately some attention and belief went to that, and it played out in that way, but that was soon dropped, that was soon dropped. So anyone who has come into this conditioned world, anyone who has come into this realm, momentarily these things can still happen. What is more important is not to feel guilty about this. So don’t let anger become resentment, no? Momentarily, if some anger was arising and it was…, some Shiva energy came and it blasted out and then it was over, then let it be over. All the gurus, all the Masters have had their moments of anger, their moments of fear. Anyone who has come into this world, be it the great beings like Jesus or Ram or the great Avatars themselves, have also had moments where the person-hood was believed, but only momentarily; and it does not have the capacity now to make you suffer except for that moment.

So don’t have an expectation that freedom means the complete dissolution of anger, and freedom means the complete dissolution of fear and the complete dissolution of frustration. It does not mean that. It just means that you lose the ability to hold on to them. You will not be able to hold on to them beyond a few moments. And you’re living fresh moment to moment; living fresh moment to moment. You might even have trouble trying to remember what you felt angry about ten minutes ago; what were you irritated with ten minutes ago you will not be able to remember.

Lucia says, “There are no problems in my true space.”  Very good.

SKdurban says, “Thank you for this clarity, I really have no problem right now.”

Yes, in the now there is never a problem. In every right-now there is only the now, then there is no problem. Therefore there can never truly be a problem at all. No matter what is happening in front of us; the boss is shouting at us or the co-workers are being political; none of this is a problem for what we truly are. It is all just a play of consciousness itself. And we have to look at even all of this as grace, because that grace brought us here to our deep understanding of our true nature, to our deepest, truest understanding of our true nature.

Thank you, Atma.

Soham says: “The revelation/realization of no doer is freedom. It is the same as no person, just a different angle.”

Yes. Once it is seen that there was never a person here, then all these concepts of doership must dissolve in that. Isn’t it? If there was no person at all then who believed himself to be a doer? Who believed himself to be a doer, if all is being done by consciousness itself? Therefore it becomes okay to say that ‘As consciousness I am the one doer’. And even better to say that ‘Consciousness arises within me and does whatever it has to and dissolves within me ultimately’.

Batima says: “Dear Ananta, does ‘Don’t believe your thoughts’ mean turn away from them, forget about them? That’s what’s happening.”

Yes. Once our belief from thought is withdrawn then it becomes very easy to look the other way, to turn away, no? If there is still some belief and some value that these thoughts could be giving us, then our attention will keep going to them. So therefore I say, don’t worry about attention initially, just worry about whether you’re believing or not. Are you believing the content of your thought or not? Just withdraw your belief from it. That is completely possible. Let it just say whatever it wants to you; do not believe what it is saying, and then your attention will also stop going to it. Your attention will also stop going to it. But don’t make it a forced thing that attention must be taken away. Because attention goes in a reverse way also very often. So if you say ‘Don’t think of a pink elephant’ then attention immediately goes to this picture of a pink elephant. So let attention be completely free. You just withdraw your belief from thoughts.

Atma says: “Nothing, nothing, nothing ever matters at all.”   Yes.  “Thank you for this moment.”

Very good. All is just an appearance which is appearing, and it will go eventually. And then we can say that neither freedom nor bondage apply to me, neither freedom nor bondage apply to me; then we can say this. Because it will be clearly seen this way.

Ustreamer 62 has a question: “I believe my eczema happens because of my anger and frustration. Does this make sense to you, or is it just another thought? What about physical manifestation?”

Don’t need to worry about all of this, physical manifestation, The Secret, manifesting, which thoughts I must pay attention to or not, what do I visualise creatively. All of this now can be kept aside. All of this now can be kept aside, and know that only consciousness is doing all of this. The belief in the person-hood, the belief that ‘I am a person’ is perpetuated by believing some specific thoughts or special thoughts about what should appear or not appear in my life. Therefore now you drop all of this stuff and you see where this person really is.

Where is the person who is manifesting all of this? What is the reality of this person? Are you just the body that is made up of the food you have eaten? Are you just your thoughts? Or is all of this is just appearing for you? All of this is just being witnessed in you? You must look at this question now, and then all of this will lose it’s meaning. All siddhis, all manifestation, all positive/negative manifestation, all workings of the mind will be completely irrelevant to you, because you see that it is a pure play of consciousness just like any other dream or projection of this consciousness. Therefore you will not have an interest in the dream; which dream thought is making the dream body have which experience. It is our belief that we are this body-mind as a person that leads us to have interest in this. But once we see that I am not here at all, I am just the pure witnessing of all of this, then this question will fall away. And it is usually seen that life unfolds in a very beautiful way irrespective of the specific content of this life.

So don’t try to use all these tricks of manifestation. You were saying manifestation in the form of subconscious manifestation with diseases forming. But there are many beings who are trying to manifest specific positive, quote/unquote positive, things in their life. But this operates under the presumption that the mind knows what is good for us, the mind knows what is needed. But the mind actually knows nothing at all; so what can I ever ask for specifically? What can I ever ask for specifically? I do not know whether having a million dollars in the bank, or whether to have another set of friends, or what kind of relationships is good for me or not. I do not know what kind of suffering any of these situations in life will bring. So all I can ask for is the continued blessings of my Guru, which are ever present. So I can only be grateful for whatever is here. I can only be grateful for my Master’s grace. But I don’t have the ability now to ask for specific things because I do not know; I can clearly see the mind does not know what is required or not. So there is a complete trust in what the universe is bringing up on it’s own.

Niall has this question: “Father, if there is an ongoing problem or situation, should I deal with it first or turn away? I think the latter because I’ve never been able to deal with it before.”

Yes. But we are taking it to one level outside, which is that there is an external problem, if I am understanding the question correctly. If you are talking about an external problem, whether we should turn away from it or whether we should deal with it, that is what the question is. Whereas what I am saying, at a lower level which is the level of the mind itself, when some things are coming up in the mind, we just don’t believe them. Thought is coming up, we don’t believe. What happens in relation to the problem can happen on it’s own. No decision is required to be made by you. You just turn away from the content of your thought, let life unfold in the most beautiful way that it can. Turn away only from the content of your thought, turn away from the belief of your thought, and let your mouth and your body say and do whatever is required to be done automatically. They are doing that anyway.

So this dealing with, or turning away from, the problem externally is not something that you have to be concerned about. Trust consciousness to play it out the way it has to play it out. You just have to turn away from belief in your thoughts. It is very simple. Much simpler this way than to specifically trying to deal with every issue in the external world, and then finding our freedom. Much better to first let go, renounce the content of our thoughts, and let life unfold any which way without any pre-conception about what should happen. So if you find yourself automatically dealing with the situation, let that also happen. If you find yourself automatically turning away from the situation, let that happen. In any case, that is the way it is. It is happening on it’s own.

Francis Lucille had this beautiful example of a ride in, (not sure whether it was universal studios, or one of the amusement parks), where he says you get into the ride and then you have to control the way that your ride is going. And if you do a good job then you get some points in the end. So you try, try, try to turn left but still sometimes it turns right. So next time you try harder to turn left and it goes left and you say ‘Yes. This time I really gave it all my energy and all my force, and that’s why it happened’. You turn right, right, right full force but it still goes left; and you say you did not do a good job of it, you should have tried harder. So then you try harder to steer it in the way you want it to go. It is only at the end of the ride you realize that all of it is pre-programmed. The lefts and the rights were meant to happen in the way that they happen. You just pretended to be in control of anything. In actuality, because there is no person at all, in actuality, there is no control at all possible.

Lucia says: “So beautiful.”

Prema says: “So grateful for the continuous blessings of my Master.”  Thank you so much.

Atma says: “It is so clear what you said now.”   Yes, very good.

Niall says: “Thank you, dear Master. You answered my question and so much more. Your answers keep silencing my mind’s rantings.”   That’s very good.

And you will find the mind will become quieter and quieter. But even if it is throwing up a huge tsunami of words and other things that are coming up, then you don’t worry about it. Don’t feel that you have lost something. Because the mind will sometimes push all these buttons when you are unprepared, and then you will feel that you lost something which you had. So it is not the quietness of the mind, it is not the noisiness of the mind; it is once you have seen that you are not the mind then it doesn’t matter what the mind is doing. We stop dancing to the mind’s tunes. Be no longer a slave to the mind. We are not a puppet in the mind’s hand anymore.

So when we stop the nourishment of belief to our thoughts, then this idea of personhood can not survive at all. It is as simple as that. And don’t fall into any tricks of the mind. Expose the tricks of the mind in satsang, that is good enough; and we can look at them together. Because it can give you a lot of sneaky thoughts. It will make you believe all kinds of nonsense; but if you are buying into something, you just expose it.

Very good, so the audio is much better today and the video looks good as well. That’s very good.

Jyoti says: “It’s great. So grateful for your satsang.”

Thank you. Thank you for waking up early. I’m so happy you are here.

Big hugs, Louise. Happy Birthday, Louise. Very glad you could join us. Hope you have a wonderful, wonderful day and a wonderful year. May the Master’s grace be always with you. So much love and blessings.

Ustreamer 82 says: “Thank you beloved. Thank you, much love.”

Much love to you too my dear.

Arjun, if you are watching, Happy Birthday, belatedly, to you too. It was on Saturday if I am not mistaken. I did send you a message on ‘what’s app’ but I guess you were deluged with your messages.

I love you all so very much. Thank you so much. Thank you, thank you, thank you.

[Namaste] Moojiji ki Jai !

Sangha:  Moojiji ki Jai !  Anantaji ki Jai!  Thank you. Love you.

Welcome, welcome once again everyone. Good to see you back. Maybe I can also put this mic closer. Do you know it is so wonderful that we are able to communicate like this? In spite of all the technical difficulties, the fact is, it is amazing that I could be sitting here in Bangalore, and all of you could be spread all over the world. There is Australia, there is New Zealand, there is South America, there is South Africa, there is North America, there is Europe. So from all parts of the world we are able to get together like this. It is very great. And the little technical difficulties we will get over soon. It’s good.

So if you are all a little tired of hearing my monologues, today I felt we would read a little bit from the Avadhuta Gita again. It has been quite a while since we did that. Very good. So we will read chapter two, the first paragraph. We are reading the Avadhuta Gita, The Song of the Avadhut and we are reading chapter two.

Louise says, “Thank you, Bill Gates.” Yes, well Bill Gates retired quite a while ago, but I know what you mean.

Okay, so chapter two starts like this. He says:

You may be young, unlearned and addicted to pleasures, you may be a servant or a householder, it doesn’t matter.

Does a jewel require a Guru in order to be valuable or is it worthless simply because it is covered in mud?

You may be young, unlearned and addicted to pleasures. No matter what the content of your life is. You may be a servant or a householder, it doesn’t matter. You are always the Self. It doesn’t matter what life is showing up for you. Even, he says ‘Does a jewel require a Guru in order to be valuable?’ With or without the presence of the Guru, you are always only the Self. The guru’s only job…, he does not make you a jewel; his only job is to tell you that ‘You are not this mud, you are the jewel itself’. It is only the ideas that you have that the Guru works on. What you are is the same as the Guru himself. Or is it worthless simply because it is covered with mud?

The second paragraph of chapter two is:

You may lack learning or literary skill, you don’t require such qualities as these.

Hold fast to the Truth and let go of all else. Even an unpainted boat will take you across.

There comes a point where all knowledge becomes unnecessary. All that is required is a clear looking at what is the Truth. And I am not ungrateful for the knowledge, including the knowledge from the scriptures like the Avadhuta Gita itself. So we are not to be disdainful or ungrateful about the knowledge, but there comes a point where no knowledge is required. All that is required is a clear looking at our own true Self. And sometimes knowledge can get in the way, because when the mind knows too much, too much, then when the inquiry is being done by the Master then the mind is answering all the questions, because he has heard all the questions before. That is where knowledge can get in the way. S so the Avadhuta is imploring us to let go of all that we have learned as well. Hold fast to the Truth and let go of all else. Even an unpainted boat will take you across.

Paragraph three is:

The Self appears as both the animate and the inanimate world, yet it always remains in its own peaceful state.

It is always pure consciousness, as calm as the sky.

So he says the Self appears as both the animate and the inanimate world. Let’s look at this. So, as awareness, we can say that it is inanimate; no movement is possible at all. And with the birth of the Being, the birth of Consciousness, then it becomes animate. But both the inanimate and the animate are the Self itself. And you are this Self. Yet it always remains in its own peaceful state. It is always pure Consciousness, as calm as the sky. So the terminologies can be different. I would feel that what he is referring to as pure Consciousness is the pure Nomenon or the Awareness itself. The Awareness is the unmoving one.

And if there are any questions about any of this, we can look at them. You can type them out and I will look back to the screen every minute or so to answer questions. Let’s go forward.

He says:

Though appearing as the animate and the inanimate world, the Self remains forever one.

Where then, is the division? There is no duality. It is clear to me.

So, let’s look at this again: ‘Though appearing as the animate and the inanimate world, the Self remains forever one. Where then, is the division? There is no duality. It is clear to me’. This is the root of Advaita, that whatever appears to be animated, that is also one with the inanimate one; therefore there is no separation at all. This oneness is the oneness of Advaita.

Jyoti says, “I wondered about that. Can the ‘I am’ move? Or is pure ‘I am’ also unmoving?”

Yes. It can be said that pure Beingness is also unmoving, as the pure Presence of Beingness itself. But it can also be said that the entire world comes from this Beingness; so in that way it is moving. But actually it can also be said to be the unmoving one. Just the unaffected ‘I am-ness’ is unmoved. When it becomes ‘I am the body, I am this person, I am the mind’ then it is the moving one. It can be looked at like this. As pure Beingness ‘I am’ it is unmoving, but when it starts taking on attributes, then it can be said to be animate.

Paragraph 5 of chapter 2 is:

Indeed, I am the highest Truth. I am Shiva.

I contain the world, both subtle and gross.

I do not come, nor do I go.

I have no movement, I have no form.

And one thing must be clarified here is that the Avadhuta is speaking on behalf of all of us. So this is your own voice. When he says that ‘I am Shiva’ he is not saying that I am Shiva as a separate being. He is speaking on your behalf. He says, ‘Indeed, I am the highest Truth. I am Shiva. I contain the world, both subtle and gross. I do not come, nor do I go. I have no movement, I have no form’. So, what is he referring to here as the highest Truth, as Shiva? He is referring to Awareness itself, as Shiva. One representation of this is Shiva and Parvati in Indian mythology. Awareness is Shiva and Consciousness is Parvati; but actually they are one. But in movement, which we refer to as Parvati; and when pure awareness is referred to, is Shiva. There are also representations of Shiva as half man, half woman; half Shiva, half Parvati. It is basically representing the same thing; the oneness of the moving and the unmoving. The oneness between the pure seeing and the pure being.

6^th paragraph is:

I am unaffected by my component parts.

Therefore, though the gods may worship me in my perfect wholeness, I recognize no distinctions such as gods.

So, awareness is the Supreme Lord that all manifestations of Consciousness worship; this Shiva himself. So this is just a visual representation of the truth. We are not preaching a religion here; it’s just a metaphor for aiding our understanding. So all gods must arise from Me alone. But I recognize no such division between Me and the gods. It’s like saying that we are forever at the feet of the Guru, but Guru recognizes no distinction between he and you. And if the Guru was to feel that there was anything special about him, or her, then that would be a spiritual ego. Therefore, there are two marks of the Guru. One is that he does not feel a distinction between himself and the student; and also that he has utmost faith that all Beings that come to him can get it instantly. He does not feel that some can get it, and some cannot.

Paragraph 7 is:

Neither doubt or ignorance can cause the slightest ripple in Me.

Let the modifications of the mind continue to occur.

They are merely bubbles rising to the surface of a pond.

So, we’re not going through a word by word interpretation today. Just going to get the feeling from the paragraph, and see what comes up from there. So we have often said this in satsang, to let the mind be a tsunami; let it be as strong as it wants; let there be a whirlwind of thoughts. You stay as you are. You stay as the Self. So, very often we’re pulled in, saying ‘The mind was very strong, the mind was very strong’. And it actually feels that the mind was very strong, and that’s why we got pulled in. But we do not need to control how strong or weak the mind is. Let the mind be whatever it wants; you stay as Awareness itself. You stay as the pure witnessing. Let the mind do whatever it wants; let the world do whatever it wants. You stay as the pure witnessing itself.

Paragraph 8 is:

The ephemeral elements that form all things manifest in many different ways:

Some things appear soft, others hard; Some things appear sweet, and others sour.

The ephemeral elements that form all things, what we call the phenomenal here, manifest in many different ways. Some things appear soft, others hard; Some things appear sweet, and others sour. So, the point is, all is made up of the one Consciousness, of the one Beingness; it can take many of these forms. So it is best not to differentiate or to judge. What we say is don’t follow the mental interpretations about any objects.

Paragraph 9 is:

The qualities of clearness, coldness, and softness are but qualities of water.

Likewise, matter and spirit are but qualities of the one Existence.

He’s going deeper into the play of how this world appears. So Spirit as Consciousness appears first, and from this is formed matter. This does not mean that they are separate in any way.

[Silence]

Sometimes the Presence becomes so strong that the words don’t come out anymore.

[Silence]

Let’s look at some of the things from the chat.

Cornelia says, “All question that appeared have disappeared.”   Yes.

Atma says, “It means I’m only worshiping only my Self.”  Yes. “Father, thank you for your pure love. Only love is here.”  Good.

Vasu says, “Is this pure awareness the same as God?”

It depends on our definition. So in some spiritual societies this Awareness is called God; in most others, it is Consciousness itself which is called God. In some, this Consciousness is called the Self, and Awareness is called God. In some it is the other way around; where Consciousness is called God, and Awareness is called the Self. So, the definitions and the terminology is not ultimately important. The point is the clear realization of these. Sometimes the Self is called the non-self. Sometimes the mind is called the self. All different traditions have used different languages, so we do not need to worry about these. That’s why I try to refer to them as terms which are more easily understood like Pure Seeing-ness, Pure Beingness. Just as Awareness and Beingness, or Awareness and Consciousness. So, we can decide on what we want to refer to God as. I most often refer to God as Consciousness itself, which is the one creator, and the one experiencer of this entire phenomenal world.

Louise says, “Father, I have to get ready for work. Much love. Will join again tomorrow.”   Very good. Have a good day at work, and we’ll see you again tomorrow.

Paragraph 10:

Beyond all speech, beyond all names, beyond the subtlest of all subtle things;

Beyond mind, intellect, and the five senses, the stainless Lord of the universe remains ever One.

That is why we say that awareness of Awareness is the only non-phenomenal experiencing. Even the subtlest phenomenon are created inside this awareness after the birth of consciousness. But beyond all this play of consciousness, there is the pure awareness itself. And it is so beautiful now that so many of you can speak about this so simply. In the olden days it was said that only the greatest yogis would understand this knowledge. But now the pure consciousness is making it available to all Beings.

Paragraph 11 is:

If the Universal Self becomes known, how could ‘I’ continue to be?

How could ‘you’ or the sentient and insentient world still be?

He’s saying that once this oneness is seen, this pure awareness is all there is, then there can be no distinction between I and you; between the sentient and the insentient also.

[Silence]

One interesting question to ask would be ‘Is it possible for anything to be insentient?’ If all is coming from this sense ‘I am’ itself, is it possible that anything can be insentient? That would be an interesting exploration.

Cornelia says, “When we understand something or when we say ‘I understand’ then who actually understands?”

It is the same Consciousness itself. The same Consciousness which has deluded itself into believing that it is a person, now is coming back from this delusion and saying that ‘I understand that I am God, I am not this person’.

Atma says, “By your grace now we understand it; the supreme knowledge, the supreme understanding. It is so great and so simple.”   Yes, it is so simple. “Thank you, beloved Father.”  You’re so welcome.

Jyoti says, “It seems like once I saw full life in the eyes of a doll, as though the doll was alive as a Being.”

If all comes from Beingness, then can anything be insentient?

Wendy says, “Insentient means not having beingness, does it not? Can you define them?”

So in the sense of, it is said that the entire world comes from the sense I am-ness, then can we validate that all objects, moving or not moving, (this table, this chair); can we validate that they do not have a sense of being? It might not be a sense of being as a separate entity, but is there a way to truly validate? Can we say that plants are insentient? Ultimately ‘I am’ is all there is; phenomenally ‘I am’ is all there is. It is all just this ‘I am’. Therefore, in this definition itself, it means that because all of this is This already, it is all sentient. But we don’t have to look and clarify with every object and validate it’s sentience, because we can only validate our own sentience. Those objects and other beings appearing in a dream, do they have a separate sentience? No. It is the same consciousness, same sentience; in the same way in this so-called waking dream, it is all the same sentience itself. All is Me. All is a play of consciousness.

Jyoti says, “I also have a picture of Ganesh, and his eyes seem so full of life.”

Wendy says, “All is made of atoms, energy; so beingness in all. However, thoughts would be a ‘second level unreality’, no?”

Like we say, the person is a second-level illusion, because he does not even exist phenomenally; it’s just pure imagination.

Wendy says, “Not trying to be mental. Just sometimes feel thoughts don’t matter since it’s all Consciousness.”

Yes. Completely. That’s the whole point of satsang, to convince all of us that thoughts don’t matter, it’s all Consciousness. If this understanding is there, it is perfect already.

Jyoti says, “Yes, I can only really testify to my own Being. Sometimes I even question if the people around me are real at all.”

Yes. There is no way to verify that they are real. At best, through inquiry, this insight comes that everything that appears is a projection of the same sense ‘I am’.

[Silence]

You are the light. In your presence, no darkness can survive. And the darkness of fear cannot co-exist with the light of your love. In your presence, more and more Beings will discover their own true Self. The Guru’s Presence is already in your heart; it has always been there. Hand over all power to this Presence itself. Don’t be fearful of any darkness. The strongest dark energy cannot survive your Presence now. You carry the light of Shiva, the light of Arunachala.

May this light bring all Beings to their ultimate freedom.

Om Shanti Shanti Shanti   Moojiji ki Jai!

Atma says, “True. All you say now, I feel and see in me.”  Good.

Jyoti says, “I have no fear of fear. Your words are making me cry. They are the most beautiful words I have ever heard.”

Because they come from your OWN heart. Good.

Cornelia says, “I am not afraid of anything. You are always with me.”  Good.

Clare, much love.

Meera says, “Thank you, Father.”  Thank you, my dear.

Aradhana says, “Thank you.”  Very good.

[Radiant smile, silently reading other love/thank you messages].

Thank you all so much. We still have about 15 minutes today, but I feel they would be best spent in silence, just by yourself. Very good. And I’ll see all of you tomorrow, 4:30pm India time.

So much love to all of you. [waves] Bye. [Namaste]

Sangha: Thank you. Love you.

Namaste everyone. A very warm welcome to satsang today.  Mooji ji ki Jai !

If you’re joining us for the first time, use chat window to ask your questions.

Jyoti says: “I’ve been waiting for satsang to throw some ideas into the fire.”  Yes.

I also feel that we must talk about this today. I feel a lot of the correspondence that I receive has been with a similar theme. It’s funny actually how it works, that on a particular day there seems to be a particular theme on the correspondence that I receive; could be from many people. So consciousness seems to be playing out in this way, that the theme for yesterday and this morning has been that many have written to me saying, ‘I have understood now. I have understood that I am not this person, and ‘I am that pure awareness’ is completely understood. But I can’t hold onto it.’ Or, ‘The great feelings that I was in the presence of don’t seem to stay.’ Or, ‘I want to be exactly as I am in satsang itself. I don’t want the state to change.’ This has been the common theme for a lot of you, and for a lot of the correspondence that I received yesterday and this morning.

Okay, I seem to have missed out on some chat. So, for those of you who are just joining in, we are using a new device today, and it seems to be very good for the video but not so good for the audio. So, I’m trying to speak up and make myself more audible; but after the satsang we can discuss and decide whether we want to continue to use this, or we go back to the earlier way.

So, I was saying that a lot of correspondence seems to be about ‘I have now completely understood that I am that, that pure awareness itself. There is nothing more for me to understand. It is completely clear. But when I go out of satsang, I lose the feelings that I am experiencing during satsang; or I lose the state, or I am not able to hold onto the understanding’. So, let’s look at this very closely today.

So, in the first place, what did we understand? What did we understand? We understood that ‘I have never been this person, and I am pure awareness itself.’ Isn’t that what we understood? And we say that ‘We have completely understood this; there is nothing more to understand. It is completely understood.’ So, ‘I’ve understood that I am pure awareness. I am That.’ And then we say, ‘Why don’t these feelings stay?’

Are you starting to notice the dichotomy? Is it awareness who is complaining about any state? Do we ever lose the awareness? Are we ever not that? So what is actually happening is that we let the person back in with this expectation that something should stay. Are you able to see this?

Some of you are having trouble with your Ustream. You can refresh the window. The video today is very good because we’re using this new device, but the audio is not so good. So we will decide at the end of satsang today whether we want to continue with this one, this new device, or whether to go back to the old device. We’ll see what to do.

So, Jyoti’s question is: “There is a voice sometimes trying to claim freedom; wants to be recognized as free.”

And this voice must also be completely ignored. Completely ignored. Because if this voice is believed, it will give birth to the spiritual ego; and the spiritual ego is the most difficult variant of the ego. If you were to assign difficulties to something that doesn’t exist, then the most difficult form of the non-existent one is the spiritual ego. There is no need for any sort of proclamations at all. Let other Beings come to you and proclaim this for you. There is nothing required for us to proclaim. And if comes very naturally, if you find that your mouth is moving and these words are coming out, that is absolutely fine. But if it is coming from the mind, it can be ignored as any other thought must be. There is nothing special about this thought at all. All of you are actually free, completely free. That is what we have been saying, isn’t it? So if it is coming with a sense of specialness it can be ignored completely.

Jyoti: “There was a great upset to give this up, but I am so grateful.”  Very good, very good.

Nothing that is arising must be clung onto. Be in that beautiful state of neutrality, because if you get attached to the idea of freedom then this idea itself will block it in some way. As my Master says, ‘Like a finger can prevent our view of the moon,’ in the same way an idea like this can prevent.

Ian says: “Sometimes I see that even these temporary forgettings do not bother what I truly am. But on the other hand, when there is a regular suffering, it does not seem complete somehow.”  Yes.

Just pretend, for a couple of minutes now, that you have never heard this question before. Just pretend this is your first satsang, this is the first time you are coming across this philosophy, and treat this question as if it is brand new; and identify for me: Who is the one that is suffering? Who does this suffering belong to?

He said that ‘ Sometimes I see that even these temporary forgettings do not bother what I truly am. Sometimes I see that even these temporary forgettings do not bother what I truly am. But on the other hand, when there is a regular suffering, it does not seem complete somehow.’  Who is suffering? And to whom does it not seem complete? Are you identifying yourself as this one? Are you referring yourself to be this one?

Ian says: “Ideas about me, maybe also conditioning.”

All concepts are conditioning itself. Don’t expect freedom to mean anything that your mind pretends it to be. The mind has no idea about what freedom is.

Jyoti says: “One more subtle play going on is that I need to reach to a final place, or attain to somewhere that is not here right now. This also I want to put into the fire of satsang.”

Very good. You must put this one into the fire of satsang right now, because there are millions of Beings who are just saying ‘Just a little more, just a little more, then the final state, then the final state.’ This is the voice of the mind. It will never say that ‘Freedom is here right now.’ It will always say ‘Just that little more, just one more.’ So this you must now surrender completely. It means nothing. There is no state to aspire to. You are prior to all states. All states arise within you and dissolve within you, and no state will stay. Anything that comes, must go. Right?

So, Ian says: “Perhaps I also share what Jyoti has expressed.”  Yes.

So, all expectations of it being some final state must be dropped. This is the trick.

Okay, so what must this final state be like? Can we ask ourselves: What must happen before we convince ourselves that we are free? What must happen? Let’s be honest today, completely honest. Let’s expose this. What must happen before we convince ourselves that we are free? Are you expecting some miracles, are you expecting some experiences, some fireworks, are you expecting God to tell you that you are free?

Because the Guru is constantly telling you that you are free, so there must be this specific expectation that something should happen. Or maybe there’s a specialty thing, that it should only happen to me now; that you are now free. Is that what it is? Expose all this trickery of the mind, at least to yourself if you’re not able to type it out here. And then, forget about it. Once it is seen to be a trick of the mind, then we can just let it go.

Yes, very good. Jyoti says: “Somehow I am expecting movements of consciousness to stop.”

Movements of consciousness cannot stop in the waking state. The waking state means that there is a movement in consciousness; constant movement of consciousness. When the ‘I am’ is here, then there is constant movement; and this constant creativity and destruction is the name of this game. Brahma is here, Vishnu is here and Shiva is here in the waking state. All of them will do their job no matter what state we are in. The holy trinity gives birth inside us from this pure consciousness itself, and nothing can stop the dance of Nataraj. This dance is constantly present as long as the sense ‘I am’ or Beingness is present. So this expectation that something must be stopped must go.

Okay, there was a question; I can scroll down.

Atma: “Father, can you speak of how mind interprets life events?”

Yes. We will come to this, and if I forget to come to this, just remind me again. Just after this conversation about expectations of enlightenment we will come to this.

Jyoti is saying: “Even though I see I am not that consciousness.”  Yes.

Louise says: “No suffering from the thoughts that come and go, and a knowing that has no doubt involved.”  Yes.

Ian says: “That suffering should leave; most or all.”

Loren says: “Somehow I expect that I would no longer be distracted by my thoughts and I would never believe that I’m a person.”  Okay.

Ustreamer83 is saying: “My body should be completely relaxed is my expectation.”

So, all these expectations are there. Then, don’t project them onto the past or into the future. Just in the very present moment show me which of these expectations is not being fulfilled. In the very present moment, without referring to your mind at all, tell me, in the now, where is the suffering? Tell me, in the now, how you are stressed? Forget about the state of the body. The body can have pain, it can have any state. Tell me how you are in pain or under some stress.

So, all of this is actually right here, right now. This freedom is always available in the present. But when we start believing that there is something to be done, or something that is left to do, or something you must achieve or some state that must be here, then in that belief then we lose sight of this freedom. This freedom will not go away; it’s only that we lose sight of it.

So, are we ever not in the now? Which part of us leaves the now? So we see now that in the now there is no suffering, it is all freedom; all of this is here. No? So which part of us leaves the now? How do we ever leave the now?

It is only when we confuse ourselves to be an appearance within the now; that is when the distraction can happen. If it is clear that we are only the awareness, and this is all appearing within us in the now, then we are completely free from this suffering.

Debra says something very good, and I wanted to discuss this today, which is very important. She says, “I know I am free, but the mind disagrees.”

I really wanted to discuss this. I’m so happy you said this, because I get a lot of correspondence about wanting to get the mind to agree. The mind will never agree. The mind will never agree. At best, it will give up trying to convince you about anything, but it will never give you a testimonial for your freedom. It will always say, ‘Just a little more’ or it will say ‘You are deluding yourself’ or it will say ‘You are not there yet’. All this nonsense it will speak. But it cannot fathom the truth, so it will not ever agree that you are free. Don’t try to reform the mind at all. Leave it alone. The more energy you give it, the stronger it will seem to become.

Jyoti: “Thank you so much. I love the fire of satsang.”  Very good.

And we have a question: “Does anyone know how to stop the ads?” (which show up intermittently on the Ustream live broadcast).  Yes. You must download something called the ‘Adblocker’ and then you will not experience the ads.

Loren says:  “It is only attention which seems to go here and there. I am now. It is so simple. And the mind was just a distraction.”  Very good.

Loren said it is only our attention which seems to go here and there. I am always in the now. Yes. I want to agree with that, but ultimately even that is not true, isn’t it? Ultimately that is not true. It is only in our imagination that all of this happens. But it is okay, for now, to feel that it is attention that is going here and there and I am always in the now. It is fine.

So, without any testimony about the past and future, what is the pure expectation that can still remain about freedom?

So, it is clear now? All of you are forever free. Just don’t believe the voice that says otherwise. Don’t expect that something should happen. Freedom is not related to any experience, any appearance.

Loren says: “Mooji once said, you can not be now.”  Yes.

So, depending on the number of ‘nots’ you have there, ‘you cannot be now’ is to the ego; the ego cannot be here now; and You cannot not be now, which refers to your true Self. The individual identity cannot be there now, cannot be in the now. And You in your true reality, are only in the now because the now is all there ever is. The rest is all just imagination.

Question: “Do you think that even the expectation of suffering to end is unhelpful?”

Excellent question, ‘Do you think that even the expectation of suffering to end is unhelpful?’  I would say that in the beginning it is very helpful, but if that remains even after a lot of satsangs and a complete understanding; if that remains that ‘This should happen and then I will convince myself to be free’ then it is unhelpful. So, initially, it is this question, ‘How do I end my suffering?’ is the question, which gives this whole spiritual journey it’s momentum. But in the end, even this question must be dropped. As the seeker-identity it is very useful up to a point, but in the end, even the seeker must be dropped; because there is nothing else to be dropped now. This is the final one to be dropped. Because we have seen the end of suffering actually. And only this question now is making us suffer. If only this question is making us suffer, then this final thorn can be thrown away.

Wendy says: “There’s hope that to stay totally aware, without picking up thoughts, I will stabilize in this. But that still sounds like a personal doing.”

So, if there is a sense that the person is still around, then you can let go, and let go, and the ability will be there; it’s fine. But after a point, even this thorn can be discarded. So it’s the same as what Ian is asking actually. So, if you find there is nothing else, there is nothing else, then even this final thorn which is used to remove all the other thorns, can be thrown away. And that is why the integrity is so important on all of this path.

Wendy says; “…Yet all happens in knowing only awareness is, so it then feels like just true sincerity and surrender is needed.”

Yes, earnestness is enough, and all the way will be made much easier for all of you. Just earnestness is enough. From earnestness, all the rest will come; the trust will come, the surrender will come, the faith will come, the inquiry will come. If the gift of earnestness is there, then all becomes very easy.

Thank you, Suresh.

Sangeetha says: “Just emerging from a whipping from the mind that started with one thought. Fully aware that the mind is so insidious, and only grace can see me through this ‘person’. Not equipped to transcend.”

The whip is what? Our own belief, isn’t it? The mind cannot whip us without our own belief. So, something juicy came, belief was there, but now it is gone. No matter what it was, now it is gone. For all of you, no matter what it was, now it is gone. All the stories can be dropped now. All the stories can be dropped now, now it is gone. Don’t make a story of ‘I understood this, and then I understood this, and now I understood this’. Even this story can be dropped. It is gone. Be completely empty of all of this. Don’t start writing your own versions of The Autobiography of a Yogi or whatever.

Very good. So earlier there was this question about how the mind interprets life. How the mind interprets life. Let’s look at that question now. It always interprets it as something. All appearance are interpreted by the mind as something, when in reality they are always nothing. It cannot be simpler than that, no? All appearances are nothing. But the mind always interprets it as something. And in this process, we become a something. Because anything is always in relation with another; it’s always in relation with what I believe myself to be. If there is nothing here, then there is nothing there. But if there is something here, then there are lots of things there. Maybe a little slower? If there is nothing here, then there is nothing anywhere. But if there’s a belief that there is something here, then everything appears like something.

Ustreamer83 says: “The tension in my body. I give attention to it, gets more tense as if I should give attention to it.”

Leave attention completely free to do whatever it wants to do. You identify the one who is directing the attention. Who is directing your attention? Where does he live? In what way does he control the attention? Have we looked at this? Let attention go free and find out who directs the attention. Is that one affected by where the attention is going, or not going?

Niall says: “When I try not to give attention to something, I give it more attention; when I try to not believe something, I believe it more.”

So, let’s look at this. When I try not to give attention to something, it seems like my attention goes to it. That’s why I’m saying, for today, just let your attention be completely free. Let your attention be completely free. But your second part, I do not believe. [Laughs]. ‘I’m not wanting to believe’, so do I believe it more? No. So, this power of belief we have; this power of belief we have. The attention, I will grant you, that it seems like it is out of control, and it is somewhat like a child, or it becomes like a monkey; if you try to control it, it jumps around even more. But what you said about the belief, I do not believe. Can we experiment with this some more and see if this is true?

Let your attention be completely free, but don’t give belief to any appearance at all. Withdraw your belief from the transient. This is my experience, that it can be done.

Play with this a little more? You are saying ‘when trying not to believe, it gets more belief.’ Hmm? I want to joke and say ‘I don’t believe you’. Just joking, I know we are coming from a place of sincerity, but just play with this.

Tanu says: “Ananta, why do we keep seeing patterns in life? Are they meant to be that way? Is it to draw attention to it?”

Whatever has been repressed, whatever belief we are holding onto and it is not dealt with (quote, unquote) “inside” will show up for us outside, because everything needs to be dealt with.  So it is seen that, in this projection called life, the same lessons keep coming back to us unless we have completely transcended them. Unless they are seen to be nothing at all, then they keep coming back to us. So, for the ego…, as long as we’re not completely tired of the ego, everything that comes is used to perpetuate the ego. ‘Why did this one do this to me? Why does this one always do this? Why do I always behave in this way?’ All of this perpetuating the ego, perpetuating the sense of separation, the sense of being an separate individual. And once it is seen that ‘I want to be completely free of this ego. All I want is freedom, and I trust the words of the Master,’ then everything that appears can be used for inquiry. So, who is suffering because of this? Who is this appearing to? Who is the mind speaking to? Then our way of looking at things becomes in this way, and quickly, quickly it is seen that there is no individual entity here anyway to worry about, and all of this just becomes a very happy dream. Happy not because there are only happy, happy things that happen here; happy because nothing can touch us now. And if it does, it is only momentarily. So, pain can come momentarily, but nothing makes us suffer. That’s why we say it is a happy dream.

Niall says: “I will experiment with that today.”

So, Niall, suppose you were to say, ‘I will not believe anything that Ananta says today’? Disbelieve all words. Would you believe it more? And if you believe it more, maybe you should start with that presumption before every satsang. [Laughs]. In your case, if it plays out like this, then just say ‘I will not believe anything that he is saying’.

Loren says: “Father, all is me.”  Yes.  “There is no real other out there. Even my beloved daughters, who bring the greatest attachment, are not other. They cannot be lost. They are empty like me; this is my experience. But mind doubts, because they seem so separate at times. Hope this is clear.”

Yes, yes, and this attachment is okay. I have never asked anyone to drop any attachment to their children because it is the primal attachment. Even in the animal kingdom it is found. Therefore, don’t feel like you must force this out. If very naturally it is seen that, yes, my child, the appearance of my child, is also appearing from this Beingness itself, it is fine. But don’t make it a project for the mind to drop all attachment to your loved ones.

Let life unfold in its own way, and you will see, very naturally and automatically, you will be in the midst of a universal love. A universal love will be present here. Like I joke sometimes, I say sometimes when I’m walking on the road and I feel like hugging everyone. But it doesn’t play out that way. So the Self knows how to play in any relationship; how to say and what to say, what kind of actions are required. It knows completely well in the moment what to do, and it can play the role of mother, father child. All these roles can be played. Therefore, come to a place of complete neutrality and allow life to unfold in it’s own way. That is the simple way, that is the simple way. But if you try to force yourself to believe something, you know, force yourself to love others….,  we don’t need to go around loving others, or not loving others. Be completely neutral, and what is allowed to emerge will happen automatically.

Ustreamer94 says: “Ananta, seeker is seen, but it’s coming back and making suffering. How to get rid of it?”

Seeker is seen, seeking something, wants something, ultimate state, freedom, no? It cannot create suffering without our belief. So, the seeker is seen, and some juicy beliefs are there, so maybe they hold on. And as you let go, all these beliefs will get diminished and reduced every day, every satsang. And it will seem that the seeker identity will very easily be dropped. You be the witnessing itself, you be the awareness itself. Let all this ‘drama queen’ go on the way it wants to go on.  So, we have been referring to the ego as a ‘drama queen’ so let the ego do all the drama it wants; you be the awareness of it. You always are; but if you feel there is something to be done, then just do this.

Louise says: “Somehow it feels like such good news to know the mind will never agree to this.”  Yes, yes.

It is exceptionally good news. It is wonderful news. The mind will never agree. The beautiful mind is only in the myth. It is purely mythical. It will never point you from separation into oneness. It will always make it something about the future or something about the past. It will never say that ‘It is complete now, everything is over now’. It will never say these words.

Debra says: “My teenage daughter is sometimes my greatest teacher.” [Big smile] Yes, yes.

Wendy says: “Relinquish all imagined suffering and illusion at your feet. Tonight I saw it’s all God; even body, thoughts, things…, as Consciousness discovering itself.”  Yes.

All is God. God is the deity of the waking state. All comes from him and all goes back into him. Very good.

Niall says: “Master, everything you say is right. I don’t feel a need to test it out. But it raises expectations and lots of fear for me, and a sense of inadequacy.”

If you could only see yourself as I see you, you would see something that is so beautiful and so completely adequate, and something I’m so much in love with, with what you are. And even at a phenomenonal level for you, I can say from just a few satsangs there is so much heart connection here that it must be a very, very tricky trickster who is making you to believe that you are inadequate. You are blessed with so much faith, trust and devotion that you are so adequate, so adequate. I cannot even find the words for how adequate you are. You don’t need to do anything at all, you don’t need to come to any state at all. Just be with me, everything is perfect; everything is perfect. Very good.

Tanu says, “Dear Ananta, attachments bring some of our greatest joys and also our greatest misery. It is as beautiful as can be ugly. Why is it that we come with the default settings and a tendency toward this?”

So, what we started satsang with today was to be clear that no matter what joy and suffering comes, we are completely untouched. No? And this does not mean that we become very robotic. Everything is free to play here, but freedom means that we are free from any state. But when we create an expectation that it should only be joy, and not suffering; it should only be bliss, and not sorrow, that is when we put a condition to our freedom. And to put a condition is the opposite of freedom itself. Freedom means that everything is allowed to appear and disappear; which it will anyway. The ‘person’ does not exist, therefore he cannot do anything anyway to stop this flow of life. But when we rest in our true identity, then it can be enjoyed as a movie. All is allowed to come and go. But when we get involved as a ‘person’, when we believe the ‘person’ into existence, then we play a character in the movie and it seems more real. Nothing really actually changes. Nothing really actually changes. But when we come with this, saying ‘I’m tired of the suffering, I’m tired of this roller coaster ride’ then the Guru pulls us out and says, ‘Look, you’re only the watching of all of this. You never got onto the roller coaster anyway’. But as long as you’re enjoying the roller coaster, it’s fine. It is fine. But it is seen that after a few rounds on the roller coaster, everybody wants to get off. So satsang is for us to get off the roller coaster if we’ve had enough of it.

Okay, Ravi: “It seems to me that if mind and heart are attuned to be one, we would waste no time in life.”

Time arises within you. Time and space are both just phenomenonal appearances. They create the environment for these phenomenon to play out in this. We have never any shortage of time. You are the eternal one. You are Ananta [infinite, eternal one]. We don’t need to worry about any time. Time seems to pass only for the idea you have about yourself. It comes from a personal understanding. So, you discover your timeless one, then time and space will have no meaning for you. As we say, in a dream you can, in one hour in a night, in a dream you can lead a complete lifetime, a full life. So it is seen like it is all just a projection. You don’t need to worry about any time.

Loren says: “Can this experience of same-ness, or the fact that they are empty like me be trusted? Is the mind talking?”

The ‘same-ness’ can be completely trusted because it is not coming from the mind. But if the mind is trying to interpret it to be something special or something that you have discovered, or something that you have found then that can be ignored. But the sense of same-ness can be coming intuitively; then it can be completely trusted.

And that’s a good question, especially for the new ones here: How do we know when something is coming from the mind or something is coming intuitively, being expressed by our own Satguru here? If it is accompanied truly by the presence of love, peace and joy then I say that they are the words dipped in honey and that they are emerging. But if it has a needy energy, and something; a sense of specialness or a separation, or a need or an aversion, then it is coming from the mind. So in this simple way, we looked into this question of whether something is coming from the mind or from our heart and intuition. The ego and the presence of love cannot co-exist. So if there is a presence of love, then the ego is not found there. Ego is all about fear, need, desire, aversion; all of these are the ego’s friends which accompany it. The heart’s friends, the intution’s friends, are love, peace, joy, fearlessness.

Ustreamer83 says: “Something wants to fight with your kindness, and it is a bit lost and confused.”  Yes.

That which wants to fight with my kindness will meet no defense here. It will meet no defense here whatsoever, because what is here is the same as what is there, and it needs no defending. So if there is no defense here, it will constantly be confused. It is impossible to attack without there being some defense; and that attack cannot last long. It cannot last long, because in your heart you know that I love you so much. And it is unconditional. It is not dependant on the words that you could say, and the actions that you could do. My love for you is completely constant, because it is not personal. It is just the presence of love which is here.

Niall says: “I have been trusting my mind too long, but God’s grace has brought me to you, and my faith in you is so powerful that a light in my mind is on red-alert” [Laughs] …”but I really trust you, Master.”   Yes.

Let your mind be on any level of alert, let it escalate to alert level of biggest danger; it is all okay. It is all okay. As long as you stay with me in your heart, everything is okay. Many Beings come to Mooji, some of you might have seen it in the videos but many Beings come to Mooji and say, ‘My head is just going to explode. There’s so much going on here, it’s so strong, it’s just going to explode. So much, so much, so much.’ And he says, ‘I want to see. I want to see the head exploding’. So be completely open to this, completely open to this, and you will find that nothing…, there’s just nothing; just imagined. Nothing is going to explode. And for freedom, if something needs to explode, we can even let it explode. It’s okay.

Wendy says: “Feels like such oneness. Everyone spoke all that is thought and felt here, too…”

Yes. That is satsang, no? We always feel that our questions are being answered on their own.

“…also your words of freedom, which came from you.”

Yes. They came from you, that’s true. Your Satguru is speaking all of these words, just like all of your questions are being answered by you. “All of it is here at once.”  So fine, yes. It is all you, it is all about you. All the rest is just an appearance.

Tanu says: “Lots of love, and thank you.”  Thank you so much, my dear. So happy you could come.

Ustreamer708, Debra says: “Eternally grateful for your direct pointing. I love you so much, Father. Beloved ones, thank you for your perfectly adequate presence today. I love you all so much.”

Okay, on this device, I don’t see the time. Ah, right on time, very good. I’m glad you could make it with us. Debra, I’m happy, considering your time difference; you’re giving up on many hours of sleep to be in satsang. I’m very, very happy to have you with us.

Loren says: “It is felt it is a direct experience, but I wanted to check in with you here. The doubt is just mind talking. Thank you. I love you. Always you.”

Always you, and I love you, too.

Thank you, Suresh.

Wendy says: “Thank you beloved Master and everyone. Love you all so much.”

Jyoti says: “Thank you for your grace, Ananta-ji. Love you so much.”

Love you, too, my dear.

Niall says: “Master, I love you. Thank you so much for your graciousness.”

I’m always happy. Thank you, thank you, thank you. [Namaste]

Thank you so much for joining us today on this beautiful satsang. Moojiji Ki Jai

Sangha:  “Moojiji ki Jai ! Anantaji ki Jai!”

Namaste everyone. A very warm welcome to satsang today. Mooji ji ki Jai !

For those of you who are here for the first time, you can ask your questions in the chat window. Welcome, welcome, welcome. Niall says there is no video, he’s going to try to refresh. Someone else getting the video? Namaste. If someone can confirm that they are getting the video that would be good; then we can get started for today. Yes! Okay, wonderful.

Today I felt we could read some verses from the  and for those of you who are unaware, the Bhagavad-Gita is a conversation between Lord Krishna speaking to Arjuna. And the context is that Arjuna is in the midst of the battle, and in the midst of the battle, he wants to give up. Even before the battle begins, he wants to give up. And he says that ‘I cannot fight with my close relatives, the ones that I have loved for so long. I cannot fight with them.’ And he refuses. And he’s the strongest warrior on his side, and he refuses to fight; and Krishna is his charioteer. So Arjuna tells Krishna that ‘I will not fight.’ That’s when the conversation really begins.

 And if you were to look at it like…, I think the battle field is just very much a metaphor for this battle for supremacy between the true Self, and what is the claimant now, which is the ego. So, it’s like a metaphor for this battle that we seem to be in the midst of. Eventually it is understood that it was never a battle, there was never a fight; but there are times when many of us believe that we are in this battle field of Self vs. ego. So the author used this metaphor for those of you who would understand that the Gita talks about our daily life actually. So when Arjuna is saying that ‘I do not want to fight with the close ones that I have loved for so long’ then what is he actually saying? He’s saying that ‘I do not want to let go of my attachments. I want freedom, but I cannot let go of my attachments. I give up.’ He says, ‘Because I love them so much, how should I let them go, and how can that give me happiness?’

All of us have these special concepts, that everything else we can let go of, but these special relationships and these special concepts, they need the mind’s intervention, we believe; and we want to hang onto them.

So, that’s how the conversation actually starts. We’re not going to read all the initial context-setting paragraphs. So, let’s read from verse 12 of chapter 2 of the Bhagavad-Gita. This is Krishna speaking. He says:

There never was a time when I was not; nor you, nor these rulers of men.

Nor will there ever be a time when all of us shall cease to be.

 And before we get into the explanation of this, something that Maharaj [Nisargadatta] said, in ‘I Am That’ or one of the books, about this conversation; Maharaj said about this comment here, he said that when we read the Gita, why do we always read it from Arjuna’s perspective? Can we not read it from Krishna’s perspective? So when we are hearing these words of Krishna, we should feel that we are hearing our own inner voice of intuition; our own Satguru is speaking with us.

There never was a time when I was not; nor you, nor these rulers of men.

Nor will there ever be a time when all of us shall cease to be.

 What is he speaking about here? In the first paragraph itself, he’s gone to the root of the problem. He’s gone to the root of the problem, he’s gone to the root of the mis-identification with the body-mind, and he said that ‘We are not any of this. We are not any of this false identification. We are that which shall be ever-present, which is always here. So, just this, if Arjuna had understood, then there would be no need for the rest of the book. If he would have understood that he is not this person that he’s believing himself to be, that he is the eternal awareness itself which is ever-present, then we would not have needed the rest of the Bhagavad-Gita.

So, he’s telling Arjuna that ‘We were never this.’ So first he spoke about the pure awareness, then he says, Krishna says:

As the dweller of this body passes into childhood, youth and age, so also does he pass into another body. This does not bewilder the wise.  

 So, what is he speaking of here? So, first there was talk about the pure awareness itself which is ever-present, and then he’s speaking of the consciousness, the presence, the sense ‘I am’ which seems to be here, which seems to use this body as an instrument. And, for consciousness, it is not a big deal to let go of this body and go into another one. It can go from the waking state to the dream state, and various dream states, and this consciousness seems to use all the bodies as instruments. So he’s saying, ‘Don’t get attached to this body. It will also pass one day.’ But the sense of presence, the consciousness, can use as many bodies as it likes.  Then he says:

Contacts of the senses with their objects, oh son of Kunti (which was Arjuna); Contacts of the senses with their objects give rise to the experience of cold and heat, pleasure and pain. Transient, they come and go. Bear them patiently, oh Barata.”

(All different names for Arjuna he’s referring to). So, he is saying ‘Contacts of the senses with their objects give rise to the experience of cold and heat, pleasure and pain. Transient, they come and go. Bear them patiently.’

So what he’s saying is all appearances come and go, and when these appearances come in contact with us, they seem to become real for us; but don’t give them their reality because they are ultimately transient. No matter what the phenomenal experience is they are always transient. So don’t hang onto anything that is transient. You be with your own eternal Self.

So, all that the senses are bringing to you are just phenomenal energies. Do not get attached to any of them. In India this is called the play of Maya or the Leela (Lila) where all this phenomenal existence is just a play, an appearance and a disappearance. The attachment to these is what causes suffering.

So, there are some questions. Let’s look at those.

Betima says, “Does consciousness have any individuality after death?”

So, Consciousness doesn’t actually die. For Consciousness, death is nothing. It is like letting go of one body. So, Consciousness can exist without bodies or with other bodies, it is irrelevant to Consciousness. The sense ‘I Am’ is prior to the body. And it can retain a sense of individuality, that I am separate; in a body or without a body also. There is no restriction on Consciousness because all of this is a projection of Consciousness itself. It can create whatever it feels to create. So it can be this realm, it can be any other realm, it can be body, or without body; all that is possible. But we don’t need to be concerned with any of that. All we need to be concerned with is to find our true nature, which is the pure awareness within which even this Consciousness takes birth.

So don’t try to figure out Consciousness because it is the great unfathomable one. The mind cannot figure out Consciousness. And if you get into these realms of trying to understanding what happens after death, and beings with bodies and without bodies, then it will just take you away from your freedom from suffering. It will replace some old concepts with some new concepts. What is being pointed to here is to find your complete freedom, to see, to become aware of your own Self.

Okay, so let’s look at another question.

We have Nuas who says, “Ananta, as truth is ever-true, never changing, is whatever is changing not true, does not exist?”

So, it depends on our definition of exist or not-exist. From the point of awareness, all that is appearing and disappearing is ultimately illusory because it comes and goes. So, to awareness which is the timeless one, this coming and going cannot be seen as something real. But even if we were to give a sense of reality to this phenomenal existence, and we were to say ‘okay, this is all real; it is all appearing to me, hence it is real,’ even then our idea of who I am is still unreal. The personhood is still unreal even at this level. That’s why I joke and say that it is a second level of unreality. It is a second layer of illusion, this ego, or this idea of being a person. Because nobody can point out that ‘this is the person’. They can point to a body, but a body is only made up of food; and nobody believes that they are made up of the food that they ate. They believe that there is something else here which they are. They say ‘I am this person’ but nobody can point it out. It is purely imagined. Therefore, even at a phenomenal level, the ego is completely non-existent or unreal. The rest is up to your definition of whether you call this phenomenal existence real or not real. But as long as you understand that as a person, you are unreal; as an ego, the ego is unreal, then that is enough to free you from your suffering.

Atma says, “Thank you, Father. I’m feeling myself right now being so beautiful.”

Yes, the Being, the sense ‘I am’ is very beautiful. It is the first arising within pure awareness itself. Within the pure seeing arises this pure Being. It is completely uncontaminated before the ‘I Am’ becomes ‘I am a person, I am a man (or) I am a woman,’ and all the other attributes. Before that it is a pure Presence. The Presence of God Itself is here. So when we let go of all that is transient we’re in the Presence of that which is eternal.

Okay, let’s see. [Back to the Bhagavad-Gita]:

 So, let all appearances come and go, you stand your ground.

That’s what he means by ‘bear them patiently.’

 That man indeed whom these do not disturb, who is even-minded in pleasure and pain, steadfast, he is fit for immortality.

So, we’re talking about these sense contacts, and when we realize that we are beyond these appearances, (I would make a change in the translation), it is not that he is ‘fit for immortality,’ it is that he discovers his own eternal, immortal nature. There is nothing else that is needed to be done to find your immortality. Only the giving up on all that is mortal, all that is changing. So, if we do not give a sense of reality or attachment to all that is coming and going through our senses, our external senses and our internal perceiving, then we are in the presence of our very true nature.

Okay, have some more questions.

Nuas says, “Ananta, does this world vanish when the body is in deep sleep, and for who does it vanish?”

So, in the deep sleep state even the presence ‘I Am’ is not there, and without this presence of ‘you’, the presence ‘I am’, there cannot be this world of duality. For the world of duality to be born, first there must be a ‘you’ that is born, first there must be an ‘I am’ that is born. And for me this world is then born. So first the pure awareness gives birth to the sense of consciousness, or the sense of ‘I Am-ness’, Beingness, Atma, God, whatever you want to call it, and then all this, in this, using this, the entire play of Maya is created. So in deep sleep state, only awareness is there, and the world, consciousness, vanishes for this awareness itself. So awareness is aware that this is nothing; no phenomenal experience is there. But there is something that reports that there was nothing there. Isn’t it? Otherwise we would not be able to say that ‘I was in deep sleep.’ So there’s an awareness that there was nothing there, no phenomenon existed; that means that the awareness was still there. But there was no phenomenal object to report, so nothing gets registered in our memory as an object, and we say that nothing was there. But we are the ones who are aware of this nothing. Even this non-phenomenal existence, there’s an awareness of that. So the world appears and disappears for us, You-as-Awareness, I-as-Awareness; the world appears for this One. When we are saying ‘we are one,’ that is what we are referring to; that all there is, is Awareness Itself. And what appears comes out of Awareness Itself, and goes back to Awareness Itself.

Very good. [Back to the Bhagavad-Gita] So, he says:  

The man who is completely undisturbed by all this sensory input, that one discovers his own true immortal nature; discovers his immortality. 

Okay, so this was verse 15. We are going to verse 16 of chapter 2 of the Bhagavad-Gita where Krishna is speaking with Arjuna. So, in verse 16 he says:

The unreal has no Being. The real never ceases to be.

The final truth about them has been perceived by the seers of ultimate reality.

So, isn’t this a familiar voice? Even in other scriptures, especially something we  quoted from A Course in Miracles earlier, which says, ‘Nothing unreal exists. The real cannot be threatened. Therein lies the peace of God.’ That is very much similar to this paragraph which is here:

The unreal has no being. The real never ceases to be.

The final truth about them has been perceived by the seers of ultimate reality.

So don’t make it sound very glamorous. This ‘seers of ultimate reality’ is all of us. All of us can see this, right here right now. We can find that our true nature as awareness is ever-present and is untouched by anything here; and all these appearances have no real standing. There is nothing which comes which doesn’t go. It must go, that is the nature of these appearances. Therefore, find out that………….

[Begin 2^nd video, 2^nd half of satsang]

It looks like I lost you all for a moment. We’re back now. He’s saying:

The final truth about them has been perceived by the seers of ultimate reality.

So all of us are the seers of this ultimate reality. Don’t let the mind say that this is only the rare one who can see this. It is completely clear right now. And if it is not clear to you, even if it is your first satsang, let us have a conversation about this, and we can inquire together and get you to the point of real understanding with a simple conversation. It is completely possible if there is openness here.

Atma says, “Yes, Father, we are the seers of this ultimate reality.”  Very good.

And Niall says, “Please help me see this.”

Betima says, “Dear Ananta, help me inquire.”

Atma says, “No words are here, only seeing.”  Yes. Very good.

So let us, for some time, (we can put the book away), look at this, and we can find out for ourselves what is real and what is not. So, we can all do this inquiry together.

There is a perceiving of the external world, isn’t there? Through our senses there is a perceiving that happens of the external world. Yes? So you can confirm on the chat, and I know that there is a lag, so it could be a very slow conversation; but in this kind of conversation, slow is good. So when you hear the question, just confirm the answer. The question is: Through the senses, using the senses, there is a perceiving of this external world, yes?

Nuas has a question. We will look at the question just after we finish with the inquiry today. Very good.

So, there’s a perceiving that is happening, and our senses are used as an instrument to aid in the perceiving of this external world. But even if the senses are not there, the eyes are closed, there are objects which are perceived, isn’t it? They are perceived in the form of thoughts, in the form of imaginations, in the form of memories, in the form of feelings and emotions. This perceiving continues, isn’t it? Let us confirm this also.

Betima says, “Yes, I can perceive the objects inside.”

So, there’s a perceiving of external objects and there’s a perceiving of internal objects. This ‘I’ that is the perceiver said, ‘I can perceive these objects inside.’ Can this ‘I’ be perceived? Let’s look first at this. So, there’s a perceiving, externally, internally, and we say that ‘I perceive’. So, this ‘I’… can that be perceived?

So, we can take our time. Very innocently, just take our time and clarify this. Any use of the mind is not required. All that is required is a little bit of looking without any conceptual interference. Don’t rely on anything that you have heard before this, or learned before this, even in satsang. Whatever has been understood can be ignored for some time now, and all that is required is to look.

Niall says, “Can this ‘I’ be perceived? and that gets all cloudy.”

Atma says, “This ‘I’ is not seen here.  No, I cannot perceive it.”

This ‘I’ is impossible to find. So why do we believe that there must be this ‘I’ if it is impossible to find? There is a perceiving, there is an awareness of all that appears and goes, but does this perceiving report to an ‘entity’? Does this awareness report to something else? And when we’re asked to look for this entity which perceiving could be reporting to, which is the perceiver, then we say that we cannot seem to find it. Therefore, if you cannot find it, let go of the concept of this entity, or this perceiver. It does not exist.

Now, we must look and see that there’s a perceiving of all objects: Where am I in relation to this perceiving?  What separates me from this awareness?

Let all fear come, let it play out, let all feelings of frustration, let all feelings of wanting to get something, let them all come and go. Don’t get attracted to them, let them do their dance.

It’s very simple actually. It’s very, very simple. We said that there’s a perceiving here, there’s an awareness of external objects and internal objects, so the question now is: Where am I in relation to this awareness? What is the distance between me and this awareness? How far from me is it?

And everyone must look for themselves, and come to their conclusion about this. Don’t refer to anybody else’s answer. And don’t worry about whether you’re doing this right or wrong. Let all these concepts go; and you tell me where you are in relation to this awareness. How far from you is this awareness?  Innocently like a child you must check. And don’t look for any mental answer. I’m not interested in the right or wrong answer. I am only interested in your looking.

So, in a while when all of you are done with the looking, we will go through each of your answers. Until then, don’t worry about what everyone is saying [on chat]. You just look and find: Where is this awareness? It must be here, because there is an awareness of these appearances, so awareness must be here now. How far from me is it? How am I separate from this?

Even if this is your first satsang, you can look at this very simply. Don’t let the mind convince you that it will take some time. No time is required here. Be completely fresh. Forget about everything you have ever heard, and just be here now. In the now, there is an awareness of anything that is arising and going. Where are you with respect to this awareness? Is it in front of you? Is it behind you? How many centimeters away from you is it?

There is nothing difficult here. Don’t believe your frustrations and any other tantrums that the mind might be throwing. You just stay with what I am saying very simply, without any interpretation at all. Don’t add a single word to what is being said here. Keep it exactly as it is being said here. Don’t try to do anything at all. Only follow these words. Just saying that: There is an awareness of all that arises. It could be a thought, it could be a feeling, it could be an image, it could be an external object. It is undeniable that there is an awareness of this. So the simple question is: Where is this awareness in relation to you? How far from you is this awareness from you? What is the distance between this awareness and you? Where does it start and where does it end?

Drop all expectations of what must happen now. Drop all ideas of what this means. There is an awareness of all thoughts. Stay as the awareness itself. Don’t go with the content of the thoughts. Reject all mental visuals of this awareness. If the mind is creating some imaginations of this awareness, there is an awareness of this as well; so stay with this awareness that is aware of all this imagination also. Find out if there is any separation between you and this awareness. Let all things come and go; you stay with me. Don’t let any appearance take you away.

All is appearing in front of you. You cannot stop being aware. This awareness is your true nature. It is what you are. You are not a thing. You are not an object. You are pure perceiving itself. You are this pure awareness. This awareness is untouched by all appearances. This awareness does not come and go. Don’t make this a mental exercise now. Know that you have always been this, no matter what is appearing and disappearing. You have only been this pure, untouched awareness. This is exactly what Krishna was talking about. This is the true immortal nature of what you are. As long as you do not give belief to the transient, this cannot leave you. You don’t have to hold onto anything. This is not an experience or a state. This cannot leave you because this is who you are.

Niall says, “I seem to end up chasing after the awareness during these inquiries.”

This ‘I’ can be let go of. The awareness is the perceiving itself. Just keep it very simple. There’s a perceiving of this thought that I am chasing something. Is that perceiving chasing something? Are you closer to the thought, or are you this perceiving itself? Look now and see. Are you closer to any thought which comes and goes, or are you the perceiving of it, are you the awareness of it? Nothing needs to be chased.

Betima says, “There’s expansion and relief, but only for a short time.”

Don’t worry about any state coming and going. This is not a ‘feel good program’. This is what will point you to the source of all feelings, with complete lack of concern with what feelings appear and disappear. That is freedom. If you’re still going to be bound to what feelings are appearing and disappearing, then that is not freedom. This awareness is untouched by all feelings. Everything is allowed to appear and disappear. So, don’t cling on to any state, any bliss, any joy, any sorrow, any grief, any pain; let all of it go. You stay as the awareness itself; which means don’t go anywhere at all. Don’t stir a thought. Don’t move anything. Nowhere to go, nothing needs to happen. Just simply the awareness is ever-present.

You are aware of all the tricks of the mind. You are aware of what the mind is saying. That does not make you the mind. You’re still only the awareness of it. What is appearing in front of you cannot be you; it can only arise from you but it cannot be you. All is dancing in front of awareness, but you are awareness itself. Can you leave this place and show me now? Can you become a ‘person’ and show me now? How will you pull off this magic trick? Stop being awareness and become a ‘person’ and show me how you will do it. Stop worrying about keeping any state. Be completely fearless, and show me how you become a ‘person’ and stop being awareness. Let it all go. Even the ones who are unaware of being awareness are always only awareness itself. There are no people here.

No matter how much personhood plays out through you, have you not always been this pure awareness itself? Therefore, no matter what appears, no matter how great or terrible it might be judged to be, you are always this unblemished awareness itself. The whole universe could be dissolving inside you or burning to ashes, but you-as-awareness will be completely untouched by all of this. That is freedom.

[Laughs] Niall says, “With some resistance, I have to admit that I can’t become a person, but there’s a ‘something’s not quite right about this’ feeling.”

So, let this feeling come and let it go. I know what you are. And this feeling will lose it’s power over you. You are now in the lap of grace, and all these mumblings of the mind, and the mind’s cousins, will lose their power over you. You don’t have to do anything at all.

Very, very good. [Namaste]. Thank you all so much for joining us today.

Thank you to the beloved Master for providing the words to be spoken, and for his presence in satsang. Only his grace.  Mooji ji Ki Jai ! [Namaste and wave].

[Sangha]: Mooji ji Ki Jai !  Ananta ji Ki Jai !  Thank you, Ananta, Father. Love you.

One of the things that is coming up for me to say today is, maybe we can look at the impulse to sort out an issue, or sort out something that is bothering us “internally” by sorting out something externally in the world. Because now that we have seen that we are not the doer, doership comes back in these sort of ways; where something seems to be bothering the identity, and we buy into that premise that by doing something externally in the world we will be able to sort this internal problem.

So this leads to a lot of reactive-ness. We’re not really operating from Self when trying to figure out something. The most extreme example of this is when we talk about wanting to renounce something. No? So that’s why I say that nothing needs to be renounced. If we need to renounce something, it must be that we need to renounce our own mind. But we do not need to renounce our home, our family, our work; nothing needs to be renounced. What needs to be renounced is always only in our own mind.

So, as Byron Katie says sometimes, we end up having arguments with the world; and when we argue with what appears in the world, there is only one winner always. So, don’t get into a war with the content of what is appearing. You figure out what is the identification here which is getting some juice out of this particular problem that you’re dealing with. And once that identification is let go of, then it is seen that the external circumstances really do not matter.

So, it is really practical, what we are talking about. Don’t let your mind create this distinction that’ This is not practical’ or ‘This is only for satsang, and when I come back into the world, then I must put on the personal persona again, and operate from there’. It is not required. All that is needed to be said will be said very naturally. You don’t need to pretend to be a person to continue your relationships in the world. So let all actions unfold naturally in their own natural way. You stay as the witnessing itself.

And if it is not clear still, we must ask ourselves, ‘Who is the doer? Who is doing all of this?’

So, many of us now have intellectually understood that there is no individual doer here at all, but when we are in our day-to-day lives then this just remains an intellectual concept; and very quickly we pick up this sense of doership in our actions. It is just a lie. It cannot be the truth. There is no individual doer of any actions. If there is, then it must be identifiable. Where does this doer live? What does it look like? How does it take the actions which it is supposed to have taken? Hmmm?

There is only one doer, and that is Consciousness itself. For there to be a separate doer, then there must be separation here. Then we cannot say that God is everywhere, we cannot say that God is everything. For there to be an individual doer, there must be a separate entity called ‘you’ who is separate from God, who has it’s own volition and can act on it’s own accord. So, even if this belief is there, can you introduce this separate entity to me? What does it look like? Where does it stay?

So if something is showing up in the world and it is bothering us, then we must look at what it is pointing us to. What is the identification here? What is the lie that we are believing that is making us suffer? The truth cannot make you suffer, only the lies make us suffer. Our belief in lies make us suffer. Our understanding of what is true is freedom itself. So, if we are suffering, we must be believing some lie. And the root of all lies is that ‘I am a separate individual. I am the ego’. The belief in this concept that ‘I am separate’ is the root of all of this: lies. So don’t leave this lie unquestioned today. That is the point of the whole inquiry. When Bhavagan [Ramana Maharshi] said, ‘Who am I? Find out who you are’, he was pointing us to look at this primitive lie that we have been convincing ourselves about for many, many lifetimes. Where is this separate ‘I’? Can you show me where ‘you’ are?

So, today there is a strong calling here to pull you away from even the play of strong spiritual concepts; to go deeply into the understanding of who you really are. Because for most of you now, who have been in a few satsangs, the amount of suffering that you are experiencing is reduced a lot. You cannot suffer so much now because you have let go of most of your thoughts. So, today, you must let me pull you into your real position; that position which you have never left.

So, stop imagining yourself to be anything at all, for just a few minutes, and be here with me in satsang today. Drop all concepts about yourself. No belief can stay. Without the crutch of any concept, who are you now? So, without the crutch of any concept, who are you now?

Don’t buy any story from the mind. Don’t believe anything that it is saying, no matter how tempting it might sound: let it go. You-as-Consciousness have the full capability to let it go.

Stop referring to yourself as the ‘person’. You are the Supreme Lord. You are that which needs no proclamations. No mere concept can define you.

Nothing that you can say can convince me that you are a ‘person’. But what you can say can show me that there is still some belief in personhood. You can let go of the thoughts. We can discuss who let them go later. Don’t let your mind convince you that you cannot let go. This is not a question of intellectual debate anymore.

What I’m referring to as Consciousness itself has the complete power to let go of these thoughts which are appearing. Because ultimately it is Consciousness itself which is coming to satsang and saying that ‘I am suffering from this idea of being a person’. There is nobody else here but Consciousness.

So even forget about the intent of Consciousness playing this game for a few moments. Just find your power to let go.

There never was a ‘person’ here. The one that the mind is speaking to never existed. The mind is trying to speak to a non-entity. Don’t conjure up a ‘person’ just because there is a voice speaking to ‘the person’. The ‘person’ can do nothing at all. How does something that doesn’t exist do anything? Therefore waste no time in trying to become a better person. Instead right now find out who you really are.

When I’m saying you must let the ‘person’ go, there is actually nothing that we are letting go of; because the ‘person’ was never anything at all. So don’t let the mind convince you that it is some sort of a sacrifice. Don’t make something out of nothing. The mind will try to convince you that the ‘person’ is like some beloved one that is very close to you: it is not. It was just an idea, and this idea has only brought suffering to you. It has given you no other gifts.

So, Niall says, “Just can’t get it. Stuck.”

And now, you let go of these thoughts. Don’t try to get anything at all. It is not about an intellectual understanding. Let go of your intellect, it will not serve you here. It will only get in your way by giving you these kind of concepts. There is nothing to understand. Just the fact that these words are coming to you means that there is openness for these words. Don’t let the mind come in and play it’s role. These words are doing their work on their own. It is Consciousness speaking to Consciousness; it does not require the mind’s help in any way.

We must all drop the idea that there is something to get or somewhere to go. In this getting or going somewhere, we seem to lose our freedom; in this simple trick. It’s just a trick. You are always here. What must you get?

The mind will never be convinced about this. Don’t rely on the mind’s testimony for your own freedom. The mind will always say, ‘Just a little more, just a little more; just one more satsang’. Or it will say, ‘Enough satsang. Enough satsang. Maybe you need a break’. It will say all this kind of nonsense. So both: ‘Just a little more satsang’ or ‘Enough satsang, you need a break and then you will get it’ are both tricks.

You are always here. Give up your love for this ‘drama queen’ called the mind. Stop living in this never-ending soap opera.

Say something from the Presence itself, of Love and Joy. These words are dipped in honey, and they will appear from within you and you will know they are not from the mind. Because the mind only knows needing something. The mind only knows to argue with what is present. Your pure intuition, your own heart will give you the words. In the presence of those words, all around you will find their complete freedom. And you will not need to force any of this. Nothing needs to be done.

What is here now?

In a simple question like this, in a simple question like this all the seeking and searching can be dropped. So just open to this question, ‘What is here now, right now, every moment, unchanging?’

Namaste everyone. A very warm welcome to satsang today. Mooji ji ki Jai !

I’m sorry I’m a little late, because I was unable to connect somehow. Maybe I need to get a new computer. [Laughs]. Are you able to see this now? If you are able to see the video, if you could let me know in the chat window.  Okay, great! Thank you. Welcome once again.

So, what should we talk about today? For those of you who are new here, if you have questions you can ask them in the chat window. Namaste. Namaste everyone.

One of the things that is coming up for me to say today is, maybe we can look at the impulse to sort out an issue, or sort out something that is bothering us “internally” by sorting out something externally in the world. Because now that we have seen that we are not the doer, doership comes back in these sort of ways; where something seems to be bothering the identity, and we buy into that premise that by doing something externally in the world we will be able to sort this internal problem.

So this leads to a lot of reactive-ness. We’re not really operating from Self when trying to figure out something. The most extreme example of this is when we talk about wanting to renounce something. No? So that’s why I say that nothing needs to be renounced. If we need to renounce something, it must be that we need to renounce our own mind. But we do not need to renounce our home, our family, our work; nothing needs to be renounced. What needs to be renounced is always only in our own mind.

So, as Byron Katie says sometimes, we end up having arguments with the world; and when we argue with what appears in the world, there is only one winner always. So, don’t get into a war with the content of what is appearing. You figure out what is the identification here which is getting some juice out of this particular problem that you’re dealing with. And once that identification is let go of, then it is seen that the external circumstances really do not matter.

So, it is really practical, what we are talking about. Don’t let your mind create this distinction that’ This is not practical’ or ‘This is only for satsang, and when I come back into the world, then I must put on the personal persona again, and operate from there’. It is not required. All that is needed to be said will be said very naturally. You don’t need to pretend to be a person to continue your relationships in the world. So let all actions unfold naturally in their own natural way. You stay as the witnessing itself.

And if it is not clear still, we must ask ourselves, ‘Who is the doer? Who is doing all of this?’

So, many of us now have intellectually understood that there is no individual doer here at all, but when we are in our day-to-day lives then this just remains an intellectual concept; and very quickly we pick up this sense of doership in our actions. It is just a lie. It cannot be the truth. There is no individual doer of any actions. If there is, then it must be identifiable. Where does this doer live? What does it look like? How does it take the actions which it is supposed to have taken? Hmmm?

There is only one doer, and that is Consciousness itself. For there to be a separate doer, then there must be separation here. Then we cannot say that God is everywhere, we cannot say that God is everything. For there to be an individual doer, there must be a separate entity called ‘you’ who is separate from God, who has it’s own volition and can act on it’s own accord. So, even if this belief is there, can you introduce this separate entity to me? What does it look like? Where does it stay?

Namaste everyone. Welcome once again.

So if something is showing up in the world and it is bothering us, then we must look at what it is pointing us to. What is the identification here? What is the lie that we are believing that is making us suffer? The truth cannot make you suffer, only the lies make us suffer. Our belief in lies make us suffer. Our understanding of what is true is freedom itself. So, if we are suffering, we must be believing some lie. And the root of all lies is that ‘I am a separate individual. I am the ego’. The belief in this concept that ‘I am separate’ is the root of all of this: lies. So don’t leave this lie unquestioned today. That is the point of the whole inquiry. When Bhavagan [Ramana Maharshi] said, ‘Who am I? Find out who you are’, he was pointing us to look at this primitive lie that we have been convincing ourselves about for many, many lifetimes. Where is this separate ‘I’? Can you show me where ‘you’ are?

So, today there is a strong calling here to pull you away from even the play of strong spiritual concepts; to go deeply into the understanding of who you really are. Because for most of you now, who have been in a few satsangs, the amount of suffering that you are experiencing is reduced a lot. You cannot suffer so much now because you have let go of most of your thoughts. So, today, you must let me pull you into your real position; that position which you have never left.

So, stop imagining yourself to be anything at all, for just a few minutes, and be here with me in satsang today. Drop all concepts about yourself. No belief can stay. Without the crutch of any concept, who are you now? So, without the crutch of any concept, who are you now?

Don’t buy any story from the mind. Don’t believe anything that it is saying, no matter how tempting it might sound: let it go. You-as-Consciousness have the full capability to let it go.

Stop referring to yourself as the ‘person’. You are the Supreme Lord. You are that which needs no proclamations. No mere concept can define you.

Nothing that you can say can convince me that you are a ‘person’. But what you can say can show me that there is still some belief in personhood.

You can let go of the thoughts. We can discuss who let them go later. Don’t let your mind convince you that you cannot let go. This is not a question of intellectual debate anymore.

What I’m referring to as Consciousness itself has the complete power to let go of these thoughts which are appearing. Because ultimately it is Consciousness itself which is coming to satsang and saying that ‘I am suffering from this idea of being a person’. There is nobody else here but Consciousness.

So even forget about the intent of Consciousness playing this game for a few moments. Just find your power to let go.

There never was a ‘person’ here. The one that the mind is speaking to never existed. The mind is trying to speak to a non-entity. Don’t conjure up a ‘person’ just because there is a voice speaking to ‘the person’. The ‘person’ can do nothing at all. How does something that doesn’t exist do anything? Therefore waste no time in trying to become a better person. Instead right now find out who you really are.

When I’m saying you must let the ‘person’ go, there is actually nothing that we are letting go of; because the ‘person’ was never anything at all. So don’t let the mind convince you that it is some sort of a sacrifice. Don’t make something out of nothing. The mind will try to convince you that the ‘person’ is like some beloved one that is very close to you: it is not. It was just an idea, and this idea has only brought suffering to you. It has given you no other gifts.

So, Niall says, “Just can’t get it. Stuck.”

And now, you let go of these thoughts. Don’t try to get anything at all. It is not about an intellectual understanding. Let go of your intellect, it will not serve you here. It will only get in your way by giving you these kind of concepts. There is nothing to understand. Just the fact that these words are coming to you means that there is openness for these words. Don’t let the mind come in and play it’s role. These words are doing their work on their own. It is Consciousness speaking to Consciousness; it does not require the mind’s help in any way.

We must all drop the idea that there is something to get or somewhere to go. In this getting or going somewhere, we seem to lose our freedom; in this simple trick. It’s just a trick. You are always here. What must you get?

The mind will never be convinced about this. Don’t rely on the mind’s testimony for your own freedom. The mind will always say, ‘Just a little more, just a little more; just one more satsang’. Or it will say, ‘Enough satsang. Enough satsang. Maybe you need a break’. It will say all this kind of nonsense. So both: ‘Just a little more satsang’ or ‘Enough satsang, you need a break and then you will get it’ are both tricks.

You are always here. Give up your love for this ‘drama queen’ called the mind. Stop living in this never-ending soap opera.

Say something from the Presence itself, of Love and Joy. These words are dipped in honey, and they will appear from within you and you will know they are not from the mind. Because the mind only knows needing something. The mind only knows to argue with what is present. Your pure intuition, your own heart will give you the words. In the presence of those words, all around you will find their complete freedom. And you will not need to force any of this. Nothing needs to be done.

What is here now?

In a simple question like this, in a simple question like this all the seeking and searching can be dropped. So just open to this question, ‘What is here now, right now, every moment, unchanging?’

Debra says, “Great joy is present.”  Yes.

And the awareness of this great joy is prior to even the great joy. So no matter what the content of awareness is, it could be joy or sorrow or suffering, there is first an awareness of it. In what way are your separate from this awareness? Is there ever a point where you are not this?

What must happen that will convince you that you are free? Let’s answer this question today very seriously. What should happen that will convince you that you are free?

Ustreamer says, “Thank you, Father. Awareness is here.”  Very good.

Loren says, “I Am That.”  Yes.

So whoever here is convinced that you are not yet free, can you tell me what must happen so that you will be convinced that you are free after that? What is the event or experience or state which must come to tell you that you are free?

Yes. Very good.  So, “Nothing.”

No event is required, no state is required to come, because that kind of freedom would be very trivial. I am not interested in that kind of freedom which is dependent upon a particular experience or some fireworks or some states.

Yes, so Atma says, “Nothing can happen, Father. I am free already.”

So, this is so beautiful, no? And all of you are saying, “I am free already.” This is the greatest gift that all of you can give me. This is all that I am interested in. If I have to say that I am interested in anything at all, this is all that I am interested in.

Prema says, “Everything and nothing is here.”  Yes.

Debra says, “I am aware of all I see, and there is freedom from all the appearances.”  Yes.

You cannot suffer now; if all appearances are allowed to come and go, you cannot suffer as a result of any of them. In fact, if suffering arises, then it will be seen, and it will only be momentary; it cannot hold onto you. So momentary pain can come, but you cannot suffer.

Hans says, “I don’t know.”  Yes.

With this ‘I don’t know’, too, what must happen to convince you that you are free? Because there is a lag in the video, sometimes we lose track of the question you are answering. So Hans, if you could expand, and then we can look at that.

Loren is saying, “It’s so clear that the mind can never be convinced of this, and will never be convinced; and it doesn’t matter.”

Yes, the mind will never be convinced of this, and it doesn’t matter. Don’t expect the mind to give you a testimonial. Don’t expect a certificate from your mind. It will be a long, long wait.

The question was, “What needs to happen to convince you that you are free?”

Hans says: “I don’t know what needs to happen?”

What convinces you then that you are not free? Is there something that convinces you then that you are not free?

Ustreamer95: “There’s just an expectation that something should happen, an absurd expectation that when questioned reveals it’s inconsistency. But still it can insist and linger for a bit.”

It can insist, but it won’t linger without your belief. So let it jump around as much as it likes. You stay free.

It’s like that old Bob Marley song, that the dog can bark at the sky all that it likes, but the sky is untouched by the barking dog. So let the mind say whatever it likes. You be like the sky, completely untouched.

Aryev says, “Suffering must disappear.”  Yes.

It’s a very good answer, because there are many who get into dropping the search or dropping the inquiry prematurely, and their suffering gets continued. Therefore, the point of surrender and inquiry is to free you from your suffering itself. And now it is seen that letting go, with that letting go which is the simplest, most powerful exercise that we can do, with a simple letting go of all appearances, this suffering cannot continue. No appearance can touch me. Like another beloved one just testified, ‘No appearance actually ever touched us. Everything was only dancing in front of us. It was all on the movie screen, and we were always only the watching of it.’ So, how does the watching get affected by the content of the movie without first inventing a watcher entity? And if it’s too complicated, that’s okay. If it is speaking to some of you, that is fine.

So, first we invent a watcher entity, a perceiver entity, which suffers from the content of the movie; and we then imagine that it plays a role in the movie itself. But in actuality, it does not exist. There’s only pure Awareness. There is only pure Awareness which is here.

Okay, there are some questions.

Ustreamer58 says, “Tension in my body, that brings my attention there.”  Yes.

So, the attention which is reporting to the awareness,… is that attention also tense? So, attention is called the most primal tool; my Master calls it our most primal tool. Is that also in tension, when it gives this attention? Is the awareness of this attention even touched by what is happening in the body? Where are you? Are you the body or this awareness itself?

Hans says, “Circumstances drive me around in my life. Sometimes it is feelings and sometimes it is thoughts, or some things from my surroundings, and I get confused.”   Yes.

It does seem like that initially. And in the initial few satsangs, it will seem like it is unstable. So sometimes we will find that we are able to let go, and sometimes they seem to have a lot of magnetism and juice and we seem to get confused. That’s why I say, at least initially, keep coming to satsang. And you will find many here who have been here just for a few times, and they find that they are able to let go of all of these appearances, and life continues in it’s own beautiful way unfolding, but the ability to suffer is now gone. At least it is gone to a very large extent. There can be some momentary things which arise, but if many of us are asked to look back and try to remember, ‘When is the last time we suffered?’ many Beings in satsang are not able to even point this out.

And it is simple, it is no effort actually. It is like we’ve been carrying these heavy bags, we have been carrying this heavy ‘person’ on our back, and we decided to let go of the ‘person’. Everything is God’s problem now, everything is the Guru’s problem now. And it’s okay initially if this instability seems to be happening; that is fine. Just stay in satsang for a little bit and like many others here you will find that all of this will lose all it’s power and you will only remain as the Self. You will come to your true position.

And Niall says, “I don’t know what will convince me that I am free, but I know that I am unconvinced. And if it is up to me to convince myself, I cannot see that happening soon.”  Yes.

Then you must take my word for it. Take my word for it: Right now you are free. Don’t believe your mind’s testimonial about it. You are free Now. You are free Now. I know this because you can never be bound at all. You are completely free right now. You can only imagine yourself to be bound by believing the thoughts that come up to you from now onwards. Hmmm? So which voice will you believe? That is the ultimate question. There is a voice here that is saying, “You are free Now. Stay here Now.’  And there is another voice which will say, ‘Not yet, not yet, just a little more, not yet, you still haven’t got it.’ Whose voice will you believe?

There is nothing else that is meant to happen.

Lucia says, “I am only Awareness.”  Yes. Very good.

Aryev says, “Ananta, can you please explain letting go? How to let go?”  Yes.

There is also a podcast on this, which was just broadcast with a similar question, ‘How to drop it’ was discussed; same thing. So basically the process of letting go means that everything is just allowed; no resistance, but no engagement, no involvement with anything which is appearing, especially the thoughts. It is no work, actually. It is the stopping of work. It is the end of effort.

So now, in the now, there is nothing which is attached, nothing you are clinging onto in the present moment, Just come to the now; nothing that is attached, and now just refuse to pick anything up. Refuse to believe any concept, refuse to cling to any idea: that is letting go. It cannot become simpler than this. Don’t rely on your mind. Just whatever is coming, you don’t believe it. You don’t cling to anything, don’t engage. It has nothing for you; only misery.

Loren says, “So much love to you. Thank you.”  Thank you, my dear. [Namaste]

Batima says, “Namaste, dear Ananta. Just arrived. You are in my heart, I love you.”

I love you, too, and it gives me so much joy any time that you are here; and I’m so happy to see that you are doing so well. Very good.

Atma says, “Yes, Father, everything is God’s problem now. I know it now and it is so beautiful not to worry about anything.”  Yes.

There is nothing to worry, there is no problem, ever. Much love.

Ustreamer13 says, “Deep, deep peace.”   Thank you. Thank you, my dear.

Batima says, “I don’t know anything. It is just bliss.”  Yes.

This is the beautiful ‘not-knowing’, the beautiful ‘not-knowing’ where words are now not required.

Sangeetha says, “Suffering stopped, Ananta. 98% of it disappeared, with the very first pointing from you that attention to belief and thoughts causes suffering.”

Thank you. And I’m grateful that there was openness there, to understand this pointing and really see that it is true. Very good.

Lucia says, “Love you, Ananta”.   Love you, Lucia [Namaste, kiss]

Ustreamer 287 says, “There is no separate individual at all here. Empty, alive space.”

That’s a very beautiful way of putting it, very nice.

“Let go and Let God”  Yes, very good.

Debra says, “Father, I would like to repeat something you said today, “Don’t conjure up a person just because something is talking to it.”  [Laughs]  Yes. Not exact words, but yes, close enough.

Just because the mind wants to speak to a person, don’t conjure up this person and start leading it’s life. This was a great joke, it’s a brilliant joke. And I just heard this great line today, it was a great joke, but unfortunately it was not funny. Great joke, but unfortunately not even funny.

Ustreamer 60 says, “Peace and silence, gratitude.”  Thank you, my dear. Very good.

Zoe says, “A few words from you, and all is gratitude and bliss here. Thank you.”  Thank you, Zoe. [Namaste. Blows kiss]

Prema says, “No limits. Thank you, Dearest Ananta.”  Very good, very good.

Ustreamer58: “I love you. I want to say it because something in my heart says I do not really know you that well, and blah, blah, blah. I know you, we are one. I love you always, always, always.”   Thank you.

Suresh, thank you my dear.

Debra says, “Great love to you for revealing the obvious.”   [Laughs]

Yes. It’s always revealing the obvious. Every day, satsang is the same. Just pointing you to what has always been here, the most obvious thing. I love you so much, too.

Atma, love you so much.

Thank you all so much for joining in today.

Love you, Love you, Love you.

Mooji ji Ki Jai !!  [Namaste]

Deep reverence to the beautiful Master, Satguru Mooji, without whose grace I would not even like to breathe. So much love to beloved Master. Thank you Moojiji. Thank you for this beautiful sangha. It is all your grace. Thank you. [Namaste]

[Sangha]: Mooji ji Ki Jai !  Ananta ji Ki Jai !  Thank you ! Love you ! ]

Namaste everyone. Very warm welcome to Satsang. Moojiji ki Jai !

If you are joining us for the first time today, you can ask your questions in the chat window. All of you can ask your questions in the chat window, not just the ones who are joining for the first time.

Namaste Debra, Namaste Niall – so Debra you stayed up today? 1:30 a.m. (laughs). Let’s see if we can make it worth your while. Namaste Suresh, Namaste Dee, Namaste Wendy.

What’s coming up today is to speak a little bit about emptiness. All of us have heard this term before but for some of us it is a little bit confusing, isn’t it? Emptiness. So let’s see if today we can explore this experientially and find out what it means to be completely empty. In the world it seems like there is so much that can grab our attention. So for a few minutes can we be empty of everything that exists in the world? Forget about all of it. It does not exist. Be completely empty of the world. Be empty of the world.

Then inside us also there seems to be so much that can go on. There can be thoughts, there can be feelings, there can be emotions, there can be memories, there can be so much going on.  So let go of all of that as well. Be completely empty, completely empty. Hold no ideas about yourself also. Even the most beautiful concepts, be completely empty of them. All our beliefs about right and wrong, good and bad, all the ‘shoulds’ and ‘coulds.’ Be completely empty of everything – both outside and inside. If you let it go it cannot stay.  Be completely open for everything to go. The special concept that you are still holding on to, the concept that something should happen now; all expectations can be let go of.

And when we are empty of all of this, only God remains, only the Presence remains. And this we cannot lose. In our emptiness we discover this fullness. This fullness which is without any need. This is freedom. This is liberation. Om shanti, shanti, shanti. Can it be any simpler than this?

We have a practical question from Ustreamer500:  “Why does the video come with so many breaks? How can I fix it?”

We can download something called the Ad blocker. Maybe somebody on the chat can give you the details, but once you have the Ad blocker you will not have so many breaks.

So just coming back to where we were…is this emptiness clear now? This is what satsang is about. To find yourself is the simplest thing, it is the simplest thing. That is why to the mind it seems like it is most difficult, because there are no steps, there is nowhere to get to. You are always here, and you are what you are looking for. You have always been that.

Freedom is just this. Don’t go with your mind’s version of freedom. Your mind’s version of freedom is just another experience.  Freedom is not another state or another experience. It is your own true nature. For our entire life, we have been trying to fulfill our mind’s version of what this life should be; and now do not try to fulfill the mind’s version of what freedom is.  In the right here and now there is freedom. What can bother you now? The juiciness, the stickiness of the mind is leaving you, but it will make its last ditch attempts to stay. Do not be its ally in its last ditch attempts. Let it say whatever it wants, you stay with me.  Do not let the mind’s voice dominate the voice in satsang.

Everything is already done for you. Do not hand over the power back to the mind now.

Be completely empty of all things. Let everything appear and disappear; you do not cling to anything at all. Stop chasing the world, the world can chase you if it likes. Stop chasing freedom, stop chasing love, stop chasing peace, stop chasing joy, because all of them are here right now. In your chasing of them, you miss them. Therefore right now, just stop.

Jokingly my Master says, “You have fired this mind now, but it keeps reporting back for work.” Do not let him in now. Disregard all its offers; it is offering to work for free, it is offering to work as your servant, it is offering all kinds of deals, just disregard all of them and you be completely free from this infection.  He also says, “Do not have an affection for the infection.” So do not have affection for the ego. Do not have an affection for the voice that convinces you that you are separate, that you are an individual entity.

Okay let’s look at some questions.

Lucia: “My mind has been trying to grab my attention in the past couple of days, it has been very loud.”

Yes, it can be very loud. Let it be as loud as it likes, but you stay with me now. You stay with me, you hold my hand. Let the mind do whatever drama it wants. The ego is the ultimate drama queen. If you go with this drama queen, your life will become a soap opera. (Laughs). I don’t know where that came from. It’s nice, no? “If you go with this drama queen, then your life will become a soap opera.” Do not perpetuate this soap opera. You let go of the drama queen in your head. Everything can be let go of. There is nothing that can cling to you without your permission. It can try over and over again, but unless you give it permission, it cannot cling to you. You give it permission by your own belief. Withdraw your belief, and then you will be able to withdraw your attention as well.

Soham says, “Next quote.”  (laughs). You have to put a penny in the machine and the next quote comes out.

Lucia says, “Yes this has become so clear this morning.”  Very good.

And we have a question from Cornelia: “How do I manage my teenage boy who is subject to many temptations?”

Yes, I have a 12-year-old who is turning 13 in a couple of months as well, so I can relate to this very well. What I found is the best thing they need is for us to be completely free first. Then there is a lot of credibility of the advice that we give them. At this age, when we tell them don’t do this and don’t do that, and they find that we are not able to control our own temptations or that we are given to the ways of this world, then what we say will not have a lot of credibility with them. Therefore the best thing we can do for our children is to become completely free ourselves first. And from this state of freedom what will appear will be most beautiful, even the advice that will appear will be the most beautiful.  So find our own freedom first.

Second, remember that life is pointing them towards this freedom in every moment as well. Whatever they have to go through, they will go through it and it is ultimately all grace and it will point them towards their own freedom. If we find that there is not a lot of openness then it is better to not force too many words down their throats. Just be the change that you want to see in them, be the change that you want to see in them. And when they find that the ways of the world do not work and only lead to suffering, they know whom to come to for advice.

So, as parents we would like to shield them from any suffering, from all suffering. Nobody likes their child to suffer, but remember even their suffering will point them to the Truth. But if we are free then we are the pure presence in their lives which automatically blesses them, even without the need for words. The mother identity and the father identity are very, very primal identities (even in the animal kingdom these identities are very, very strong), so am not going to say something like just drop this identity right now and treat every child like your child. That is something which can come on it’s own if it does, but am not saying you need to get rid of anything. Just let go of your thoughts in the present moment, and let grace flow through you in your interactions. The self knows very well how to deal with all situations and all relationships. So just lose the personal doer-ship and let God do his work.

Debra: “This took place for me, what comes up is a boredom which is now the focus of my attention because there is nothing else.”

A boredom. I am trying to examine whether there can be a boredom without a belief in a thought. Because to be honest I’ve not experienced boredom for quite some time, so am just trying to recreate that experience of boredom; because in this emptiness there is no sense of even time or boredom. So, I feel there must be something which has been believed, and then even this boredom can be given attention to. Maybe even the thought that ‘There is nothing here now.’ Even these thoughts can be let go of; any thought, any energy construct which is appearing for your attention can be let go of. We can play with this for awhile and see if boredom can actually arise without belief in any thought. We can look at this, it is very interesting. Yes.

Atma: ”Even their suffering will point them to the truth.”

Yes. That is absolutely true. Very welcome Cornelia. Very welcome Suresh.Very good.

Debra: “Am definitely not believing the mind about this. I can see past this.”  Very good. Very good.  “I did struggle for a while but then you and the sangha came into the picture.”

Yes, when the earnestness and the only thing we want is our own complete freedom, then automatically the path opens its way, the path is shown. Earnestness never fails. Genuine-ness, integrity and honesty on the path never fail. Just like the spiritual ego always gets slapped, the true seeker always finds his way home. He realizes that he never left.

Niall: “Father how can I stop believing? I don’t seem to start believing in the first place. It seems automatic, out of my control.”

Yes, it seems automatic and out of our control. But it comes from our identity as a person. First, there must be a belief in our self as a person, and then there can be a belief in a thought about that person. So now that we have inquired and seen that the person is not to be found…, we have looked and seen: ‘I cannot find the existence of this person, this body is just a bundle of flesh and blood, made up of the food that I have eaten, but this person I just cannot find even in the worldly realm or the phenomenal realm, I cannot find this person. If I cannot find it, then I must not believe that I can be something that I cannot find’.

So even when we are in the state of “I don’t know who I am” it is very difficult to believe our thoughts. So even the “I don’t know stage” is the most auspicious.  And if we can see this, that “I don’t know who I am,” then any thought that is appearing, any emotion that is appearing, we can simply ask “Who is this for?” “Who are you speaking to?” And with a little bit of this inquiry, you will find that all the juice in these strong thoughts is taken away.

But yes, it does seem sometimes that it is automatic, especially for the deeply conditioned beliefs that we have nurtured over many years. Then it takes a while for them to completely die because they have been strongly nourished. Now we have withdrawn the supply of nourishment of belief to them and they will not last. Somewhere there is fear of being empty, of this emptiness. It seems like it is a little uncomfortable. And that is why it seems like we want to hang on to even these thoughts which could be dark in nature or negative in nature; even that seems more stable than to let go of everything at all.  That is why initially we will cling to even these, because we are feeling this sense of unsteadiness. This voice that we have relied on for so many years, we have stopped trusting that now.

Sometimes there comes this…, (I don’t want to use the word ‘weakness’ but just because we have to use some word), there can be a weakness to hang on to something. We feel ‘something is better than nothing, so can I at least hang on to this?’ But now we can let go of even this. Everything can be let go of. Everything. It is not you. It is seen, therefore you are the seeing of it and not the content of it. It is seen. It is an object. It is an appearance. It is always in front of you, it is not you. So this magnetism will be reduced more and more and more, and soon you will laugh at these things, and laugh at how you were attracted to them at one point.

“So, the way forward for me?” he asks…

The way forward is to keep looking at who it is that is believing, rather than stop believing. So, if we were to get rid of the way, if there was no way forward, no way back, all there was was here now, then what remains? Nothing to do at all. Nowhere to go, nothing to find, no self realization, no freedom, no liberation, nothing.  If all of these were seen as mere concepts and were dropped, then what remains now? (Laughs)

All of us can know this. Suppose I were to say that freedom was just a concept, liberation was just a concept, realization was just another concept, there is nowhere to, nothing to do at all, everything has been taken care of itself, then what remains? Let everything run on its own, then what do we need to do? The one that is running this world does not need our intervention in anything. He is running this body, he is running these words, he is running the entire universe. The person’s intervention is just not required in anything at all. No doing, no not doing, nothing at all. Just this beautiful neutrality of nothing at all. This is what is meant by letting go. It is not my business anymore. Anything the mind is trying to tell you, just say, ‘It is my Guru’s problem now. It is not my business anymore.’

That is what is meant by surrender to the Guru. It is not surrender to the Guru to just say the words ‘I surrender’ and then continue to want to run your life. That is a momentary surrender. True surrender means, ‘I surrender to you, the Satguru, and my life is your problem now, run it the way you want. All experiences are yours, all doing is yours.’

It is said in our scriptures that ‘tvam karta, tvam bhogta’ that means ‘You are the doer and you are the experiencer.’ Not half-half, not a variation of this. Complete surrender. ‘You are the doer and you are the experiencer.’ So then we cannot question that ‘Why is this happening to me? I surrender to you but please tell me why this is happening to me?’ Then that is not surrender. Even the experiencer must be surrendered. Even the concept that there is a ‘me’ that is experiencing my life must be surrendered, because now if I am the doer, then I am the experiencer also.

Wendy has a good question: “Ananta, given that thoughts, beliefs, imagination, memory is all that constitutes an imaginary person, why do you call it ‘a snake,’ or  ‘an infection?’ These words seem to make ‘nothing’ into a ‘something’.

A: Sometimes these words are used in this way here to counter the affection that we have for this. So there’s an affection, there’s a belief in this person and we’ve adored it and nurtured it for so many years; so therefore to reverse that conditioning, to bring it to neutrality, some strong words get used sometimes. Starting from the Bible, even all the Masters have used strong words sometimes to describe the ego so that we’ll lose our conditioning of affection and nurturing towards the ego.  And once it comes to the point of neutrality, then it does not matter what words are used to describe it. These words will not have any residue if you are clear that it is nothing. It’s like somebody shouting at the sky and using all the abusive language at the sky. Does the sky get affected by this language? But if there is something still juicy there, then these words can seem to affect it. So it is good that it’s coming up now, so that it can be let go of. You can call it ‘the nothingness’ all that you want; if there is truly nothingness there, then nothing will react to it. No matter what words are used, if it is nothing then it cannot become something unless we allow it to become something. Very good.

We will always find in satsang some things will always come up that seem to bother us. And that is a great satsang, that is a powerful satsang, because the job of satsang is to expose all of this which comes up. So even to look at something like this is very beautiful because if we are completely convinced that ‘something is nothing,’ then no matter what words are used to describe this nothing, it will have no effect. But if there is still something which believes that there is something in this, but ‘I believe now that there is nothing, and now when you call it ‘snake’ or you call it ‘insect’ or you call it ‘infection,’ all of these things, then it is forcing me to look at it as something,’ then we can see that there is a mental holding on to the concept of nothing. When you realize completely that it is nothing, then these words will not have any juice to them. But here, take the opportunity to see that no mental concept of ‘nothing’ has to be held on to. Let go of even this last concept, that ‘it is nothing.’ And then what remains will be the true nothingness. The true emptiness will remain.

Freedom does not need any idea or concept to reinforce itself. All that is happening in satsang; the conditioning that was there is being de-conditioned. So just like thorns, like Bhagwan said, we use thorns to get rid of thorns, and then throw away these thorns as well. Not even the words of satsang are required to be kept now. That is true emptiness.

So Wendy says, ‘If we trust you then what you say will be taken to heart. But I cannot take those words (snake, infection) to heart; although YOU I trust. Thank you so much for speaking on this. (Laughs)

There are some words even in satsang which you will just let go of. There are some beings who need to hear this, that ’the ego is a snake, it is an insect, it is an infection.’ It has a strong explosive effect for us because we have nurtured this. For others it will just pass. So eventually all that remains is the Presence itself. No words are the Truth. In no words is the Truth to be found. Like Maharaj used to say, Nisargadatta Maharaj, that the only Truth that you can speak is that ‘I am’ and ultimately even these words will be seen to be false. So all words, at best, are just pointing; just pointing to your own Self.  You don’t have to make tattoos of any words that I say. It is pointing you to the Truth; it is not the Truth itself. And that is why there is complete freedom here to use whatever words appear.  Because all they are, are mere thorns to remove other thorns. They are like small sticks of dynamite that we are using to explode the ego, small bombs that we are using to explode the ego, but we need not get attached to any sticks of dynamite.

She says “Happy to surrender to Satguru. Can see that it doesn’t mean that the concepts need to be taken.”  Yes.  “So will drop it.”  Yes, all concepts can be dropped.

And Niall is saying, “Something in me seems to be having a tantrum and kicking up a storm.  I give it to you Master.”

Because it is not you that is having this tantrum and kicking up this storm. This is reminding me of the scene from the movie ‘Revolver.’ I don’t know if you have seen the elevator scene, but maybe I can share it with you separately after this; where the ego, when it is put in the hot-seat like this and is losing its power, it tries hard to kick up a storm. You know? It throws a big tantrum. So let it do whatever it wants. You stay with me. You don’t say that ‘that is me’. So, beautifully, you are already saying ‘something in me is doing all this.’ That is not you, it is arising like this. So don’t let it convince you that it is you. That way it cannot touch you no matter how much of a fuss it is kicking up. This is the drama queen that we were speaking about. So let the drama go on in this way; you don’t join the cast. You stay as the audience itself. You stay as the watching itself.

Thank you, thank you so much everyone. May you always be in this freedom. May you always find that there is complete space in you for everything to appear and disappear without your own engagement or involvement in it. May you be completely free from all resistance.

So much love for all of you. We are one heart, one voice and one Being, that is why this is the Sangha of Being. There are no teachers or followers here. The voice of the Satguru can speak through all of us, and my head is forever bowed to that voice, that Satguru which speaks through all of you now. There is no separation, we are all one. And yet there is complete freedom to use whatever words appear, so when I say ‘I love you’ it does not mean that there is a separation. It is just a beautiful expression which arises. So don’t be worried about the words which appear. It is where they are coming from which is important.

I love you all so very much. Thank you all for joining us in satsang today.

Moojiji ki Jai !

[Sangha]  Jai !  Anantaji Ki Jai !  Thank you. Love you.

What’s coming up today is to speak a little bit about emptiness. All of us have heard this term before but for some of us it is a little bit confusing, isn’t it? Emptiness. Let’s see if today we can explore this experientially and find out what it means to be completely empty.

In the world it seems like there is so much that can grab our attention. For a few minutes can we be empty of everything that exists in the world? Forget about all of it. It does not exist. Be completely empty of the world. Be empty of the world.

Then inside us also there seems to be so much that can go on. There can be thoughts, there can be feelings, there can be emotions, there can be memories; there can be so much going on.

Let go of all of that as well. Be completely empty.

Hold no ideas about yourself also. Even the most beautiful concepts, be completely empty of them. All our beliefs about right and wrong, good and bad, all the ‘shoulds’ and ‘coulds’. Be completely empty of everything, both outside and inside. If you let it go, it cannot stay.

Be completely open for everything to go. The special concept that you are still holding on to, the concept that something should happen now; all expectations can be let go of.

When we are empty of all of this, only God remains, only the Presence remains. And this we cannot lose.

In our emptiness we discover this fullness. This fullness which is without any need. This is freedom. This is liberation.

Om shanti, shanti, shanti.

Can it be any simpler than this?

Nowhere to go, nothing to find, no self-realization, no freedom, no liberation, nothing. If all of these were seen as mere concepts and were dropped, then what remains now? [Laughs]

All of us can know this. Suppose I were to say that freedom was just a concept, liberation was just a concept, realization was just another concept, there is nowhere to, nothing to do at all, everything has been taken care of itself; then what remains?

Let everything run on its own. Then what do we need to do? The one that is running this world does not need our intervention in anything. He is running this body, he is running these words, and he is running the entire universe.

The person’s intervention is just not required in anything at all. No doing, no not-doing; nothing at all. Just this beautiful neutrality of nothing at all.

This is what is meant by letting go. It is not my business anymore. Anything the mind is trying to tell you, just say ‘It is my Guru’s problem now. It is not my business anymore’.

That is what is meant by surrender to the Guru. It is not surrender to the Guru to just say the words ‘I surrender’ and then continue to want to run your life. That is a momentary surrender.

True surrender means, ‘I surrender to you, the Satguru, and my life is your problem now, run it the way you want. All experiences are yours, all doing is yours’.

It is said in our scriptures that ‘tvam karta, tvam bhogta’ that means ‘You are the doer and You are the experiencer.’ Not half-half, not a variation of this. Complete surrender. ‘You are the doer and you are the experiencer.’

So then we cannot question that ‘Why is this happening to me? I surrender to you but please tell me why this is happening to me?’ Then that is not surrender. Even the experiencer must be surrendered. Even the concept that there is a ‘me’ that is experiencing my life must be surrendered; because now if I am the doer, then I am the experiencer also.

The ego is the ultimate drama queen.

If you go with this drama queen, your life will become a soap opera.

[Laughs]. I don’t know where that came from. It’s nice, no?

“If you go with this drama queen, then your life will become a soap opera.”

Do not perpetuate this soap opera.

You let go of the drama queen in your head.

Everything can be let go of.

There is nothing that can cling to you without your permission.

It can try over and over again, but unless you give it permission, it cannot cling to you.

You give it permission by your own belief.

Withdraw your belief, and then you will be able to withdraw your attention as well.

Namaste everyone. A very warm welcome to satsang today. Moojiji ki Jai

A very warm welcome to everyone online as well. If you have questions you can ask them in the chat window. And you can confirm that the video and the audio are fine if you are able to. So this is the questioner’s chair which is barely getting used these days. Come. Please come.

Questioner: I don’t know what I am searching, but I am searching. Please help me out. I don’t know I can’t answer it. Right from the sixth standard onwards, I am searching. All techniques, phase one, phase two. I don’t know what to do now.

A: So he says that ‘There has been a lot of searching, from the sixth standard onwards there has been a searching, but it’s not clear what I am searching for but the seeking has been there, so what do I do now? What do I do now?’ Tired?

Q: [Inaudible]

A: What does searching mean?

Q: … I want this to stop.

A: This to stop, this to stop; saying that he just wants to stop now. Stop then; stop. Stop. What prevents you from stopping? So you want to stop. Enough of the search and you have also heard this: that if you are the Self you must be here now, isn’t it? The Self must be here otherwise it’s an illusory self. If it’s coming and going then it’s maya, then it’s not the truth, isn’t it?

So if we are searching for the Self, where must it be? Can it be somewhere else? It can only be here. Therefore why do we have to run to find it? You only have to stop. So stop now. Stop. Don’t think about how to stop, just stop. It’s okay, we have time, take your time. Stop means what? Stop means don’t pick up your next thought. Le the thought come and let it go. You don’t go with it. What should happen if you stop? There’s an expectation that something should happen?

Q: No.

A: No expectation, very good. So what we have been searching for has always been here. If it is real it must be ever-present. No? Only the unreal comes and goes. Yet we have this idea that ‘I must search for something’ as if it is not me already. We call it the Self. We already used the term called Self, yet we look for it somewhere else. What does Self mean in English alone? What does Self mean?

Q: Myself.

A: Self, it’s here, no? So why do we need to find it somewhere else? You said you have been searching from sixth standard. Gone here, gone there, done this, done that and so much inquiry. Who am I? Who am I? Whose life? No? But if the Self is you, then why must we find it anywhere else? Yes, it’s good. ‘I don’t know’ is very good. Yes.

Q: Is it this? What I am seeing now?

A: No, it is not what you are seeing, it is the seeing itself. It is not the content of what you are seeing. It can never be the content. The appearance can never be it. To what is it appearing, that is it. You can slow down. It’s okay. So you’re asking, ‘What I’m seeing now?’ Seeing is always in front, you always see something in front, no? You’re seeing something, correct? So that is an appearance. What appears will disappear. All appearances come and go. So that is not it. The seeing itself, the awareness of what you’re seeing: Does that come and go?

Q: No.

A: That does not come and go. Where are you? Are you in the seeing?

Q: No, no, no, no, no.

A: You’re not in the content, no. So anything can come and anything can go but the awareness is ever-present. Can you ever say that I am not aware?

Q: No.

A: Awareness is ever-present. Where are you in relation to this awareness?

Q: Here.

A: Yes.

Q: Here, here.

A: So from here, what do you need to search for?

Q: Nothing. [Questioner laughs]

A: Have you ever been anywhere else?

Q: No. [Laughing continues.]

A: Now you have understood stopping?

Q: Yes. Yes, yes.

A: What are you feeling now?

Q: Nothing. Empty.

A: Is there a lack in this emptiness?

Q: No.

A: Is there a need to do something?

Q: No.

A: Is there any need for some experience?

Q: No. No, no, no.

A: Where is the searching now?

Q: No searching. Thank you. [Questioner laughing]

A: Isn’t it a joke? So many years searching, searching. Where was it?

Q: I don’t know. I don’t know.

A: What is here now, no? So if it is real it must be ever-present. The mind says, ‘Go find it there, go find it there, do this, do that, then you might find it’. It creates a search out of something which is ever-present. That’s the whole joke, isn’t it?

Q: [inaudible]

A: Self, exactly, exactly. Very good, very good.

Q: Thank you.

A: It’s good.

Q: Thank you so much.

A: You’re very welcome.

Even when he came in, he told me ‘I am not going to search anymore, I am tired of searching’. Good. So eventually even the seeker identity is dropped, no? Because it itself can be a very powerful form of identification. This spiritual ego, ‘I am a seeker, I am seeking God.’ All these can become very strong identities.

It’s very, very simple. What we speak about in satsang is very, very simple. Just three, four things we talk about all the time. The same thing repeated in various different forms. No? So maybe we can go over them. There are some new people also. What is it that we are really talking about in satsang?

So the first thing that we are saying is that the mind is a trickster. No? The mind is a trickster. What was meant to be just a servant to be used for practical things has become the lord of our lives. But it has no power of it’s own. So the mind is a trickster but it has no power except our own belief which we give to it. And then how does it work? It works through thoughts.

So, it’s all clear, complete freedom is here, then a thought comes where ‘I must find something. I must do something, I must be something’. And then when our attention and belief goes to this thought; it becomes part of our identity. No? So where there was complete freedom, then there seems to be now an identity. And slowly what happens is all of these ideas come together and create this virtual figure called’ the person’. Virtual entity called a ‘person’. And we have energised it with so much belief that we start leading the life of this ‘person’. It’s just a collection of ideas.

So at one point of time a ‘person’ is made up of just their collective sum of beliefs. That’s why we say that it is a second level of unreality. The person is a second layer illusion, no? So even if we were not to say that ‘the world was an illusion’, even if we were to say ‘all of this is real’, then even in this layer of reality the person does not exist because you can not show me where the ‘person’ is.

Some will point to the body and say, ‘yes, this is the person’. Initially the idea is to point to the body and say ‘this is the person’. And then I say, ‘But the body is just made up of all the food you have eaten. I cannot be all the food I have eaten’. It’s made up only of all the food we have eaten. And it’s clear that there is something more to us than just the food we have consumed. So you say, ‘Okay, so you are not the body,’ then what must you be? ‘I am this person.’ So if something has to be real, even at this layer of unreality, then he must  have some time and space. Where is it, when is it, when does it come and go? It has none of this. You say, ‘Where is the person now?’

If we can just allow ourselves to investigate this very simple thing, then this whole layer can unravel very quickly actually. It has no legs to stand on. And then, when that is seen that this ‘person’ was completely imagined, then what is left now? So we realize we have created a mythical entity called a ‘person’ by believing our thoughts, so if we are willing to experiment for some time and say, ‘Okay, for some time I will not believe my thoughts’, all this energy which is coming and going is allowed to come and go. And what remains?

Most beings have never questioned a thought also, because it’s been so much a part, intimate part of our life; we never question our thought at all. It’s only first time when you come to some meditation or some classes, vipassana or some program, that many beings experience there’s a separate energy called thought, which comes and it goes. Unfortunately what happens is many beings get stuck in the idea of trying to improve the quality of their thoughts. ‘My thoughts are of this type right now, how can I become a better person by thinking better thoughts’, isn’t it? Most of self-improvement programs, self-help programs are about this, isn’t it? And there is so much force applied. ‘I’ll not have negative thoughts. Think positive, think positive.’ And most of them become very frustrated with this whole self-help idea, because how long will they think positive? It’s very forced, it’s a lot of effort; which means that to find that better person we have to put in a lot of effort and re-condition it with a set of new thoughts.

But the basic nature of the mind is to attack or defend, no? It is attacking reality or it is defending the ‘person’ which basically means the same thing. Otherwise it has no purpose. Very simple ways. We have talked about this, where even before we enter a restaurant the mind is saying, ‘Okay let’s order this,’ or ‘What am I going to say to the waiter? Today it’s going to be …’ It’s sort of preparing you for the future, no? There could be, before you enter the restaurant there could be some very beautiful flowers, you know, at the gate. You won’t even notice because the mind is saying, ‘I’m not going to have the tacos, I’m going to have the nachos.’ So it is preparing us, preparing the life of this ‘person’ without any need to do any of this. It is completely unsolicited advice, un-needed advice. But we find ourselves dependant on this sort of advice, and we have come so used to listening to it that initially when it is said in satsang, ‘Let go of your thoughts’, we again give that to the thought and say ‘Let go of thoughts?’ And the mind will say, ‘What rubbish what are you doing?’ So initially that kind of resistance can come from the mind.

This is the only resistance which we are trying to dissolve in satsang. Because if there is a little openness, if there is even a slight amount of openness you will see that this is so true. This is exactly what has been happening. I have just been leading the life of my thoughts.

Then you’ve tried all various things, tried all various goals, no? In self-help you read about various goals and then you find in all of these goals, ‘None of these give me the happiness which I was looking for’. Then comes this goal of liberation, freedom; this will give you the ultimate happiness itself. Mind itself runs this program. It’ll never tell you that, ‘Just be here now. Nothing else is required’. But if somebody says, ‘Be here’, it says ‘What happens to my ambition, what happens to my life, what happens to my money, what happens, who will look after my parents?’ All this nonsense, all this nonsense will come. Whereas nobody here has said you must not do any of these things, it just presumes; it tries to scare you out of this. Because if this you understand, that’ I don’t need to go anywhere’ then it’s ‘game is over’. So it puts up a fight by giving you all this fear.

What are the gifts that your mind has given you? It has given you regret, it has given you guilt, it has given you fear, it has given you resentment. Has it given you even a little bit of peace? So, so many years it has given you a lot of things but has it ever given you even a little bit of peace? In fact we have understood that peace means when there is no mind. When no thoughts are bothering me that is when peace is there. And even this problem, we give it to the mind only. ‘Hello, how should I be in a state where there are no thoughts?’ And it’ll say, ‘Go do a meditation program, go do phase 1, phase 2, phase 3 … this thing’. No? It’ll never say, ‘Just be. Let go of everything, just drop it’. No it’ll never say stuff like this.

Because if you find the way to peace, then the mind will lose it’s supremacy. It’s like a small, (what is that cute dog?) the pomeranian has taken control of the lion. It’s saying, ‘Let’s go here, come I’ll take you for a walk’, and the lion is following. But does it have any power over the lion? No, just one gulp and it can be swallowed. But because the lion believes that ‘this is mine’.  It is attached to this and it believes that ‘It is giving me some value or some meaning, and it is pointing me to the right direction’. We have given ourselves to the small puppy who has been running our life. So satsang is finding the lion that you really are.

If you are able to just ask, ‘Who is following the direction of the mind? Who is the mind speaking to?’ If you are able to sincerely ask this question for just a minute then your discovery of your true nature cannot be far. But if you just ‘follow, follow, follow, here, here’ no matter how spiritual the destination it takes you to, the best pilgrimage to the most holy places, it will not lead you to freedom. But luckily, there is hope right? There is hope. So there is a deeper force, there is a deeper force called intuition which, when we are tired of suffering, the voice of intuition comes. And you will find that it speaks so clearly to you. And it’s accompanied with so much love, peace and joy that it’s voice is irrefutable. It doesn’t have to speak in necessarily in words. You just have a strong feeling when you go to a bookshop, ‘Buy the book’. Like many people start with books like Autobiography of a Yogi. They say, ‘I don’t know why I picked this book, it just spoke to me when I entered the bookshop’. That is the voice of your intuition.

So if there is even a little openness and desire for freedom here then the path will be led very beautifully through this intuition. And this becomes such a beautiful tool for us. And the Master’s voice is the same voice of the intuition itself. It’s the same. So the same voice which is not so apparent initially, the voice inside, then the Master appears in the external world. But if any Master says, ‘I am different from your own true inner Being’ then I would be very suspicious of such a master. There is nothing special in any body. All bodies are made up of the same stuff.

So it is not about the body at all. This body is being used in this way but it doesn’t make the body in any way special or different from anything else. It is just pointing you toward your own truth which is ever present with you. So a true Master will always point you inside. And even the only rule which we have, which is the rule of…, I joke and say that ‘The only rule we have is that we must come to satsang’. But if I sense in your words ‘only that which is speaking there is speaking here’ then even this rule does not apply to you. Because I know then that I am there with you completely anyway. Then it is completely: If you feel joy, come. If there is joy anyway, where ever you are, it becomes just a game. Just a game. So that’s why there are no practices here. There are no practices here. It is the dropping of all doing.

The mind will come up with a lot of resistance. I say, ‘Okay, just let go, drop it’. Mind will say, ‘Isn’t that a practise?’ But it isn’t. It is our natural state. But because we are so used to doing it a certain way… It’s like Mooji’s joke when he says you are so used to carrying the bags, when somebody says put down you bags then the mind says ‘You are asking me to do something’. Isn’t it? So all that is being said here is ‘You are carrying this weight needlessly, just put it down and leave it’. This weight is what? Weight of all our beliefs, ideas, this ‘person’ basically. So this is basically what we speak about in satsang, no? Mostly this. And it’s not like a hypothesis. It’s not just a conjecture, it is verified experience, of many, many Beings; even Beings who have been coming to satsang for sometime, that ‘Nothing was required to be done: all that I did was to give up this false concept of the ‘person’. Even that, in the presence of satsang it just dissolves on its own’.  But sometimes what happens is, because it comes so easily, the mind is easily able to sell you some thoughts about doubt. It’s like that, no?

Many years ago I used to run an NGO which used to provide free healthcare service to the children in slums, urban slums of Bangalore. Now what happened is we realized that because we don’t charge anything, beings felt that the quality is not good. And there were places in the area who were charging 50 rupees for a distilled water injection, and there were queues outside there. Whereas we had qualified doctors and we were not charging anything; and people were very suspicious at what was going on. Similarly in satsang when it is said, ‘Nothing is required. Just stop, let go’. ‘But what about all those guys, they charge so much money to do this part one, and then this part 2, and then this.’ All that is okay. I have been through some of that and it has helped; it has helped in some way but it is not a requirement for freedom.

So like my Master, he jokes and says that if this was a training program of how to make wine out of water, or how to make a million dollars, there would be queues from here to forever; but here what is being pointed to is your ultimate freedom. You lose the ability to suffer. Mind will say, ‘Really?’ And it’s even more suspicious as there is no charge here for anything, no? Not a single rupee is taken as donation, no charge has ever been taken. ‘But something is wrong with this.’ If there was a 10,000 rupee charge to come to satsang I’m sure there would be more people than are here today. Where we create that is that the mind is very attracted to the scarcity principle, no? You have heard about this? Some of you have heard about the scarcity principle. Where Apple will say only 10,000 i-phones are available, and millions will queue up; in the line they start sitting at 2 o’clock in the morning, ‘When is the store going to open?’ Enough demand, don’t worry. Maybe that is why some teachers have understood this and said, ‘Okay, this is going to be very exclusive’. But somehow I don’t find a capability here at all to come to you and say, ‘Hey, you want to get into satsang, you better pay something’. You could tell by my expression that I am just making a joke.

So, and other masters have tried different things. They have said, ‘Let me see whether you are worthy or not. You come and do seva in my ashram for ten years, then we will have a one-on-one meeting and I will tell you the truth’. [Laughs]. I really want a photo of that disciple when he hears the truth: ‘You have always been That!’  Like, ‘What? Ten years I have spend doing seva and you say I have always been That? I thought you were going to give me some kundalini or some …’ Have we read any testimony of a disciple who did like this? It would be very interesting to find out.

So, what is true and what is real has always, always been here. Therefore, stop chasing, stop running around here and there. What is making you run around? It is this monkey mind which is leading the beggar. The king of the jungle is being led by a monkey.

If in some alien race (suppose this never happened), if they were to come to earth and see we were just so deluded by our minds all the time, what would their reaction be? ‘What? You’re believing your thoughts? Really?’ In that way we could be called pre-historic in some way. Because look at ancient scriptures; suffering from the same issue. How many thousands of years the same dilemma? Same, ‘How to, what to do with my desire? I want freedom.’ Same, same. Money, relationships; our key problems have been the same for centuries. This health of the body, our financial security, our relationships; what else? You run out actually when you start thinking of the key problems; what else? Just these, three? Then that higher problem comes. When we are tired of all the other stuff then ‘Who am I?’ Man’s search for meaning, no? Man’s search for meaning. That is the glamorous, sophisticated problem. So these four, correct? This is what has been for so many lifetimes. Trying to sort out relationships, money, health. Different variations. Many, many lifetimes go like this. I say okay, once these three things are settled then we come to this: ‘I’ll find my purpose’ or ‘What am I doing here?’ And even then we settle for something.

I’m a little scared to say what is going to come out next but even then we settle for things like, ‘Okay my life is to serve others.’ No. I can say from my own experience, this was there. When I started the NGO it was like that, ‘I am here to serve others.’ No? I had no idea who I am, still no idea who I am, still coming from a personal perspective. Is there joy in that? No. Because we are still looking for gratitude. We are still looking for that feeling that I have done something special. Even in charity. If somebody comes and they take your charity and they’re not happy, are you at peace then? That is the difference of being an instrument and being a ‘person’ who is doing charity. If there is no concern about the outcome, then that is true charity. If there is still ‘Oh I’m making a difference in this slum and I’m doing this…’ the ‘I’ is still so dominant, then it is all personal. And life will ensure that you don’t settle for just that. It’ll give you enough whacks to shake you out of this place also.

So basically our life is revolving around these three or four parameters. And once the first three are sort of settled for many, then they start looking for the fourth. A purpose or to be of use or something. There are some who have seen that this is what happens, so they say ‘I want to jump this curve and go straight to the top’. But, when suffering does not go away, even in the most, the line of work with the most honour, when suffering still remains, then we say ‘Hey, what is really going on here? I was told that if you just serve others then I will not suffer anymore, but I am still suffering’. Because there is still this ‘me’ and ‘the other’. I’m still serving others. So as long as there is a me and the other there can be no end to the suffering because it is an untrue position. You’re still standing on shaky ground.

So all that can come and go cannot be you. If it is you then you are in a very shaky state of being. If our happiness, our peace, is dependant on something which is moveable then all our life goes in defending that. If it is a relationship then we are defending it all the time, and in that process ruining it completely without realizing that is what happens. We say, ‘I have found happiness in this person’ and if anybody else talks to that person you’re like ‘Oh what’s happening?’ You’re trying to protect this thing. It comes from here. And in that desperation we ruin the relationship itself. Because there is nothing more repulsive that this desperation, clinginess, need. Same, same, same. Even for money. So we have made some money, we then protect it, which is the best instrument so I shouldn’t lose it. Then we are thinking about the money all of the time. And so much fear around it. Life will give you situations where the money will get lost. So, if we spend our whole life protecting something which inherently is phenomenal, hence ever-changing, then it is a complete waste. It is much better to find out that which is never changing and ever present. And we can never find it in the world, can we? In the phenomenal world can we say there is something which is ever-present and never-changing, completely stable; any phenomenon?

Somewhere at a very subtle level we recognize these things, no? That everything is changing. That’s why we go after things which are durable, no? Durability. Diamonds are; it takes millions of years to change them. So we are looking for that stability, durability here, [motioning outwards] where it is always to be found here, [motioning inwards]. I don’t know why I am speaking about relationships so much, but same, no? What is the best kind of man or woman? The loyal one. Stable, no? Not going. In all of this we are looking at what is the best financial instrument? Fixed deposit, it is fixed, not going. So we are looking for that stability in the external world, but what we really need to do is find it here, [motioning inwards]. So it will not be outside. You find out who you are and whether that is stable or not. Otherwise you are in for this roller coaster ride. Anything, it could be anything, it could be our children, it could be our partners, it could be money, it could be a real estate, it could be anything. Nothing is constant. So find out that constant, which is ever-constant. ‘Who are you?’ is that constant.

So any beliefs that you have about yourself that are not constant means that they can be let go of. Find out that which is unchanging, unmoving. And we don’t have to work hard at it. It’s not like ‘Think, think, think to find a solution’. No. An intellectual understanding is also useful, I’m not saying it is not. So to get an intellectual understanding is useful, but ultimately even this intellectual understanding will be seen to be just another set of concepts. So even in satsang: it is not the words of satsang. They are useful pointers but eventually the Presence of satsang must be felt. And there is nothing that you can do about it. I’m scared that the minute I say something like that you are saying, ‘I’m not sure I am feeling the Presence. What am I doing wrong? Let me see.’ It’s not that. It is just that it will  happen. If you’re in the cauldron of satsang the boiling will happen. There is nothing you can do or not do about it.

Thank you [For water someone gave him].  Let’s see if we have a question online. It’s so funny because just now I got that glass of water on the video. It’s funny. You should try doing this sometime; it takes some time to get used to, you know? Because the video of yourself is one minute later, no? So somebody just handed me a glass of water. I was like ‘Oh, what’s happening? [laughing] So just in the same way that we can watch that video of ourselves, we are watching this video of ourselves. No?

So, what doubt can still have some juice for any of you? That we can expose and very openly. Very openly. You know what happens: the secret about secrets is what? To us they seem like a very important, big thing; and once it’s exposed and people are hardly reacting, you’re like, ‘Did you hear correctly what I just said?’ Nobody is bothered. We feel ‘Oh, it’s this horrible thing and I must hide it from the whole world. I don’t understand anything that I hear in satsang. Can I expose this? What will the other think of me?’ Then you are pretending to hear. It’s better to just say, ‘Okay, (Ananta), you are talking a load of rubbish, please tell me what you really want to tell me’. I would much rather have that conversation than hiding the secret. ‘I feel good in satsang but I don’t have a clue what he is talking about. What is he saying? And why are these people nodding, they are so stupid. They are just acting.’ It’s like me reading Krishnamurti for the first time.

Okay so I can’t see myself in the video now so. It’s back, it’s fine. So it’s much better to…, You have a question?

[Q]: Inaudible

What do I mean by ‘Don’t believe your thoughts?’ Yes. So, the next thought can come. The next thought can appear. Our attention can be given to it. But the thought can be ‘I should walk out of this satsang right now’. Suppose this is the content of the next thought. You have the power to believe it, or not? You have the power to believe it. So I am saying: withdraw this belief from all thoughts that appear. So let’s take another example. Right now you are sitting. A thought comes that ‘I need to drink some water.’ If your belief is not given to it, it is just allowed to go; but if you give belief to it that ‘I need to drink some water’ you will find yourself with that desire for water. Until that water is given to you, you will suffer with that desire.

So very slowly we can look at it. We can look at an actual thought if you want to do that, but I am just creating examples of thoughts that could come, very simple ones. So a thought came, and if attention and belief is not given, then it went away, no? But if a thought came and said, ‘Yes, yes, this is true, I need water’ it becomes a desire. Until that desire is fulfilled it is like a stress or a tension which you are living with. Until the desired fulfillment is there, you are suffering. But when the thought came, you had the power to believe it or not. It’s good we can take plenty of time on this because it is very, very important.

So, there are two forces. There is the force of attention and then there’s a force of belief. So let’s take another example of the outside world. I can give attention to this chair. I can give attention to this chair, but then the minute it becomes my chair it has a different quality to it and there is something which is created like an identity. Okay let’s take another simple example. Just look at any object, maybe look at this carpet, it has these flowers. Okay. Now you have given your attention to it, but there will be some interpretation happening about these flowers that ‘they are like this, they could be like this’ Something will be happening. And those you can decide to believe or not. So the appearance is given attention to, but the belief has a different quality to it, that becomes part of my identity based on the belief. So it could be that something appears and is just allowed to go; or attention can still be given to it. But unless we make it a part of our identity in some way it does not have the capacity to bother us. It is very subtle and most beings have not looked at this. Right? Yes.

Q: [inaudible]

A: Sure, that’s a very good way to put it, because for belief there must be an interest in the content of the thought. For attention, something can emerge, it can be given attention and then attention can be withdrawn; but you cannot believe without focusing on what it is trying to say. And what would you believe? So attention can be given and it can be withdrawn but it does not leave a residue. But when we become interested in the content, we believe there is some meaning in this for me; then we are stuck.

So let’s take the ATM example which came up a few weeks ago. We said that to be miserable is the simplest thing in the world. How? We have an ATM which is always with us, which means ‘Any Time Misery’ (which is the mind, right?), ‘Any Time Misery’ is always with us. It’s another name for the mind, this ATM. How does it work? First you put in your ‘Attention-To-Mind’ card, ATM card, you put in the ‘Attention-To-Mind’ card, and then you enter your personal identification. First you give it your attention and then you identify with it, you believe it. And only then can you get the misery. If you were to not do these two steps, you cannot get the misery from the mind. So both are needed, both attention and the identification.

Go ahead, go ahead. I can sense there is something.

Q: [inaudible]

A: It is, in fact, that even the most horrific villain in any story always believes he is justified,  because his thoughts are telling him he is just. I am not saying that you are, I am just saying that everybody, even the most horrific villain, believes that he is justified in what he is doing. He will say, ‘The system has done this to me, I am reacting against the system’. You know, some justification will always be there. So there is nobody who feels that they were badly intentioned in doing some action. There is nobody. You speak to the people in the jails they will say, ‘This one did that, so I did this; that happened and that’s why I did …’  So everybody feels that their intentions were just, and their ideas were just. This is the trick of the mind, isn’t it?

But it operates on this very basic belief that ‘God does not know how to run our life’. This is pure arrogance. Without even being labelled arrogance in the world, this is the strongest arrogance. It’s that ‘God can do everything else but my life needs my minds intervention. I need to follow my thoughts to make my life better, or to make the lives of those around me better’. And this mind knows nothing at all about what is good or what is bad, or what is better or what is worse.

Just last week we were talking about this thing; we were talking about, you know, how ‘I want to help some children.’ Something like that, you know? And I say, ‘Yes it’s good, but how do you know that your providing a meal twice a day is really what the child needs? By taking a subject which is very, you know, for the whole world it will seem obvious, ‘What do you mean? Obviously providing that two meals for a child is what he needs.’ But how do we know this? Maybe if we had not provided those two meals, his life had a different plan which could have taken him to freedom from complete suffering. Somebody else would have shown up who could do something else. We don’t know. That is why it is best to just go with what is appearing naturally; and there will be this intuition which guides us moment to moment. But the minute we say from a personal level that ‘I must do this’ then we are stuck. We cannot see what something is for. The mind cannot see what something is really for.

Life is not vindictive for anyone; it is always taking people to what is complete truth in every moment. So coming from this perspective that ‘I know better’…, we all do it, but it’s a very arrogant belief. How do we know what is best for ourselves or for another Being? From my own, how this life has played out, when I was losing this company that we have built for many years and it had got great value and all of that, when I was losing it, it seemed like it was the worst thing to ever happen. In fact, at some point if someone had told me it was grace, I would have slapped him. ‘Grace is … ‘   ‘Shut up!’   You know? But now I can say it, that what was learned in that experience, a strength which was found here, I would not give that up for anything at all, no? So now you can tell me it is grace. It is seen that it was pure grace. So we do not know what anything is for. You could be losing a multi-crore company, and that is also grace. You could be losing a loved one and that is also grace. So everything will be seen ultimately as pointing you home.

And eventually you will see that all of this is nothing more than a video game actually. Play around with it but don’t give it so much importance. You just, all these things… So many people come with examples, ‘I thought of my friend after 20 years and that day he called me.’ So many so-called coincidences. But if you were to calculate the mathematic probability of these occurrences they are one in a gazillion or something. Just not possible to happen. Just shows you, life is showing you that life is just a projection. It’s just a projection of Consciousness itself.

So to pretend to know that ‘I know that this is right and this wrong; this is what you should do and this is what you should not do; this is what I should do and this is what I should not do’ can all be left aside now. And you will see that there is a supreme intelligence which is running all of this.

I say sometimes, to the more scientifically minded ones, ‘Who invented the constant of gravity? Is there a committee? Let’s give this value to gravity. It’s a constant no? So who invented it? Who invented the laws of physics? They say that species evolve, right? But I will die and the next generation will also die, and the next generation will also die. I didn’t sit on a committee that said ‘next generation give them better hearing or better brains or give them’ …, nothing. It is extreme intelligence which is keeping track of all of this. That’s why I laugh a lot when people say that Darwinism is the opposite of Evolution. It proves the existence of God. It actually proves the existence of God because what is the intelligence which is keeping notes about everything, and then changing it in the next and the next and the next …? Those beings, those animals are not. So there is the supreme intelligence which runs the entire universe. I say the entire multi-verses. Because the projection can project in many ways. You can’t see many different realms, and many different worlds. There are beings here, maybe, psychic. So let’s not worry about that stuff which is just a projection. It can play out in any which way. Find out that which is not a projection. Find out that which is ever unchanging.

Q: [Inaudible]

So first we can say ‘the thought that disturbs us’. I feel we can look at some examples. A thought could come that ‘I want to go to Europe’. Not disturbing for you because you have no identity around going. Suppose you don’t have any identity around going to Europe. A thought comes ‘I’m a horrible husband.’ That will have a pinch for some. So this will have a pinch, why? Why does the thought about going to Europe not have any juice, but this thought about being a bad husband, or father, or a bad worker whatever my job is, why do these have more pinch? Why are these more disturbing? Let’s look at this. There could be millions of thoughts, but these special ones which have more pinch, why?Q: We identify.

Q: We identify.

A: There’s a sense of identification with these aspects, and there is an investment that is being made into believing in these thoughts. Like one of the most common beliefs is ‘I am a very honest person, a very truthful person’. So when there is a lifetime of reinforcing this thought and somebody comes and says ‘You are a liar’.. So to know this identification, all these identifications have just been nothing but thoughts which I have taken into myself, no? Somebody is not a very honest person. In his childhood he might get an idea that, you know, ‘Honesty is not getting my father anywhere, let me be a dishonest person’. You know, it’s valid from his perspective. He has seen a very honest, suppose IRS officer or something who is very honest, and all his father’s friends are having so much luxury and so many things, and his father is very honest. So he says, ‘This honesty won’t get me anywhere’. So he bought this thought and it became part of his identity, no?

Most of these people have this conditioning from parents, from books, ‘I must be very honest, I must be very honest.’ So it could be either. When you were a child you could have had either thought ‘I will be very honest’ or ‘This honesty thing is not for me.’ You would have got, ‘If you had this honest one then you will suffer because of it’. So once it becomes part of our identity, it has the potential to be attacked. Because it is unstable anyway. Nobody can predict these things, nobody can predict these things. I cannot say whether I’ll be honest tomorrow or not. It’s like that.

A lot of personal stories coming out today, but once…, it’s very funny how this sequence of events happened and I’m not sure we should be recording this, but anyway… So there is a very close friend of mine. She was part of the big anti-corruption thing and all of that. So we said we should create some anti-corruption banners and we should have those banners, and if anybody should see those they know never to ask us for a bribe or anything. Now this girl, many years ago her bike had been stolen from ISIC. So her bike had been stolen and she filed a police case and things like that. After like ten years the court hearing came up. In the court hearing the public prosecutor says, ‘Where is that bike?’ So the police, fantastically enough, found the bike, recovered it, and gave it back to her within six months of when that incident happened. Now the robber is being tried, it’s ten years later. So the public prosecutor says to my friend, ‘Where is the bike?’ She says, ‘I went to the US to study and in the meanwhile my mother gave it up, she sold it to the scrap dealer’ or whatever. The guy says, ‘You are in trouble, because it is by law that you are supposed to maintain this evidence’. Her bike, okay? So he says, ‘You’re in trouble’. So then he says, ‘What do we do now?’ So then he says, ‘Some chai paneer will take care of it’. What do you do? Gave him 500 rupees. Same one who has decided ‘we will be anti-corruption and we will stop bribes’ paid the 500 rupees to avoid the thing.

So can we say that we were honest or not honest. Life will always throw these things at us. So it is best not to identify with any of these concepts at all. Let life unfold naturally. I am not making a judgement on what was done, right or wrong or whatever; I’m just saying let life unfold naturally without making any judgement about the person that we are. Why? Because this person does not exist. This person is purely made up of all of these thoughts.

You have unconvinced eyes.

Q: [Inaudible]

A: I didn’t completely answer, it’s true.

Q: [Inaudible]

A: Find out your true identity. So we have seen now that ‘I am not an object in this world. I am not the body, I am not the imagined ‘person’ which I always believed myself to be. Therefore who am I now? Who am I now?’ And this can be found out in this moment; right now we can do this. We will do, we will do right now.

So here in this moment all this is appearing: this body is here, the breath is here, thoughts can be here, emotions can be here. There is an awareness of all of this. There is even an awareness of the sense that ‘I am here’. So if I were to ask any of you, you would say ‘I am here’. I am here. So there is even the sense that ‘I am here’. And even subtler than that there is the sense that ‘I am’. There is the sense that ‘I am’. There is a Being. And I have tried a very effective way to point people to the ‘I am’. Rather than that, it’s better to say, ‘Stop being now’. Can you stop being? So, that which you cannot stop, that is what I am referring to as the Beingness. Are you here now?

So there is a confirmation that I am here. So who is aware of the fact that you are here? There’s an awareness of even this fact, isn’t it? You can do it very playfully, yes? Not like with a lot of mind, just like very playfully. Are you here now?

Sangha: Yes.

Yes. Who is aware of this? Does this one come and go? Does it have any attributes? Does it have any desires or aversions? Does it have any emotions or moods? Is it concerned about what is going to happen next?

Have you ever not been this, except in your own imagination? In the good times and the bad times; in great joy and in great suffering? This one is the ever unchanging one. Does it need any love? Does it need to find any happiness? Is there ever a moment when you are not this?

This is your ever-present Self. Does it need any effort whatsoever? So this is our true identity. Is this concerned with any attack? In what way can you attack this? Is this concerned with any attack? This Self, can it be bothered with anything that you can throw at it?

So the false identity, based on what it is made up of, can be shaken by verbal attacks. Like we said, ‘good father, bad father, good husband, bad husband’ all this; the false identity can be attacked in this way. But this one who is aware of your own presence, of your own presence here, in what way can you attack this one? So once we have found the irrefutable, that ‘I have always only been this’ then all other false identity must dissolve, isn’t it?

And it is this simple. Find out how you know that you are here. There is an awareness of even this ‘I am’. It does not need the mind at all. It is prior to the mind, so the mind cannot report from here. Don’t ask me to solve the divine mystery, which is ‘How could this Self confuse itself to be this mere person?’ That answer I cannot have. At best I like to say, ‘It’s just entertainment’.

Q: Can you comment on conflict, and why do we fear it so much?

Conflict and why do we fear it so much. It is not that everyone fears it. Some thrive on conflict. For some the day is not over until they have had a conflict. But for some there is this aversion to conflict. Internal conflict. Yes, as long as there is belief in thought there will always be internal conflict, because thoughts are never consistent. It will sell you some story; one day the mind will sell you a story. It will sell you a completely different story the next day. So we are fearful of conflict because we are fearful of the attack that comes along with it in terms of what the other person might say; and we can be fearful about this only when we have some element of truth that we feel that could come in that. And our close relationships are the best mirrors of this. When do we get the most upset? When somewhere we also believe that there is something true in this. If we were to know that it’s complete nonsense, we would just discard it as the rantings of a madman. But what affects us is that thing which we ourselves feel a little guilty about or that there is some truth we have given it. So that is one fear, that this person will rake up all of these things which I have been repressing anyway, and I feel that they were going away now. ‘Just as I was over them, here they come’. No? That is one; that can be one reason for fear.

The second reason for fear could be that you are not good at looking at your emotions from a distance. So when some emotions arise, it could be anger, it could be some other emotion, you know sadness, conflict, you know, all these emotions can arise; then you involve yourself too much in these emotions and you are stuck. Feeling bad, feeling angry, nobody likes to feel all of these, you know? So if you are very…, some people look at this as a badge of honour. ‘I’m a very emotional person’. It’s not something great you know? It means ‘I just go with every emotion that comes’. It’s like saying, ‘I go with every thought that comes’. So emotions, like thoughts, must be given their space; must not be resisted, and you will find that they will dissolve.

But if you find that you are carried away too easily by your emotions, you can not like conflict. There are some also who are addicted to emotion. So if they are not feeling some strong emotion, they are like ‘there is something missing in my day, let me go create some drama.’ So it becomes like an addiction. Also, if you are fearful of conflict then it is because you are fearful of the attack that is coming in terms of the thoughts and words, or you are fearful of the emotions that could come.

So my advice is to just let everything come and go. Even if it is to be the most horrific conflict, it cannot touch what you really are. You stay as the Self, let everything play out; and in this fearlessness you will find that conflict will get reduced anyway. That you cannot play the trick of having this expectation and pretending to be fearless. You have to really look at it. You have to really look at it and say, ‘What is it that I’m afraid of? Which emotion is it that seems to have so much power over me? What are the words that the other being can say which seem to rattle me still? Why is it that I am still deeply identified with these?’ So for the really juicy ones we cannot just shake them under the carpet. 99 percent of all our vasanas / tendencies are just dissolved when we let go. For some, these juicy ones must be inquired into. And life will keep showing these ones to us again and again and again until we have inquired and seen them to be as false as everything else. If some things still seem more special than the others those will still keep repeating for us so that we know that, as any other appearance, they are as meaningless as anything else that came. To the one that is all-there-is, what could have meaning?

It’s like somebody living next to the Ganga. You try to show him some lake or pond somewhere. What meaning can it have? So once you realise that you are this pure awareness itself, what can this phenomenal world offer you?

Was that on the chat, that question, or was it on facebook? And if I am missing any chat question, can you just re-type it? Because there’s a lot of chat to catch up on. If you can just type your question again we can look at it.

So once our false identification falls away, once you realise who you really are, now you have tasted it for a few instants, for a few moments, then all the false can only dissolve. Say, ‘Yes, please’.

Q: [Inaudible]

A: It is only one awareness. Who can sense the subtlety? So there is the awareness that there is the ability to hear. There is an awareness even of this. Right now you are aware that hearing the hum of the air conditioner is happening. There is no ‘I’. There is a perceiving. There is no ‘I’, there is just a perceiving. Where are you in all of this? You must tell me. Where does the perceiving start and where does it end? Please. We can all do this.

So we can in the meanwhile look at this question from chat.

Nuas says, “Can there be a thought without attention?”

A: Can there be a thought without attention? It’s very tricky, no? We walk in to a new place, there are hundreds of objects, but you have paid attention, or attention has gone only to ten of them. Do the other 90 exist or they don’t exist? Because there is only me; therefore they don’t exist. So I’m not saying that there cannot be thought without attention, but the question is just the same. There is the  example about the cat. We put the cat in the box with no observer: is there a cat or no cat? The fact is, for you, there is no cat. Therefore, for us, there is no thought when there is no attention on it.

Vaishal Naveen says, “Hello Master. After understanding the awareness, do I have to look and understand that all is awareness?”

A: No. After understanding that ‘I am awareness’, there is nowhere else left to look. We do not have to understand all of the phenomenal existence because it is seen that it all arises from the sense ‘I am’ itself.

Very good, thank you, thank you, thank you.

Moojiji ki Jai !

Sangha: Jai !  Anantaji ki Jai !

Namaste everyone. A very warm welcome to satsang today. Mooji ji ki Jai !

I’m very happy you were able to join us. If this is your first time here, you can ask your questions in the chat window. And if somebody here can tell me if the video and audio are alright, then we can get started. Okay, wonderful, wonderful.

So, what would we like to talk about today? Until there are questions, maybe I can read some paragraphs from the Avadhuta Gita, from this book called Song of the Avadhut.

No mother, daughter, father or son ever belong to me.

Neither birth, death nor the mind ever belong to me.

Let’s look at this. The first part is pretty clear for most of you now. ‘No mother, daughter, father or son ever belong to me’. The second part is ‘Neither birth, death nor the mind ever belong to me’. So, I am none of these. They are not mine in the sense that I do not experience my birth, I do not experience my death, and I am not my mind. I am the ever-present one. I am not born, I am not dead, and I am not involved with the mind. Therefore, our questions about birth, death and dealing with the mind are actually not about our true self. They’re all about the idea which we have come to believe about ourselves.

I am always unwavering, always steady.

I am the absolute reality.

‘Always unwavering, always steady. I am the absolute reality’. Awareness can never change. It is completely unchanging, steady. The content can be ever-changing. In fact, the content is ever-changing. There is no content which is absolutely steady. It is always coming and coming. But my true nature is the steady one. I am the steady one. So find out what is steady. What is always steady; completely unchanging. And this is a pointer to show you that everything that changes cannot be you. Therefore withdraw your belief that anything that can be changing can be you. Find out that which never changes. It is always the same. In fact, for it, time has no meaning because it does not change. Time only has meaning when something changes. To the unchanging, time has no meaning. To the eternal, time has no meaning. That eternal, unchanging one is you. That is the real Ananta. Ananta means eternal or infinite. That is the real Ananta. That is you. So as long as we are involved with the changing one, there is bound to be suffering. As long as we’ve seen ourself to be the unchanging one, then we cannot suffer.

Okay, we have a question. Ustreamer47 says, “Great resistance to be here, and yet, a pull to be here, too. Something does not want to surrender completely and it seems impossible to overcome.”

And it is understandable, completely understandable. Let me give you my personal example of this as well. Today is a very important day for my country, for India. Some of you are here, so you know that today are the election results. We have the general elections which happen once in 5 years, and this country is going through momentous change today where a decisive mandate has been given to a new government. So there was a part, even here, which said, ‘Maybe just for today, we can just skip satsang and say that we cannot do today; we will just continue it from tomorrow’. But then I applied my own rule to myself. I often joke and say the only rule here (actually even this is not a rule but if there’s a need for a rule, then we can say that it’s still a rule), that the only rule here is to be in satsang. So this rule was applied to myself also today, and am here with all of you in spite of some resistance today, to not be here and see what is happening to the country and what is changing in the country. But your freedom is ultimately more important than any of that. [Puts his hand on his heart]. Freedom is more important than any of that; no matter how momentous it may seem. If there is one Being who can come into their complete freedom, or even walk one step toward their complete freedom today, then it will be completely worthwhile to be here in satsang.

So, it’s good that you’re able to see the resistance, because in the seeing of it, it does not have much power. Most people who suffer are the ones who are not able to see the resistance at the right time. Only later do they realize that suffering means a resistance to what is present here. Once this resistance is seen then it cannot hold much juice for you; it cannot hold much juice for you. Just rely on your intuition in those moments, you will be guided internally moment to moment as to what is to be done.

You say, ‘Something does not want to surrender completely and it seems impossible to overcome’. Yes. This one that does not want to surrender completely cannot surrender at all. The mind does not understand the meaning of surrender; the mind is resistance itself. So don’t try to make the mind surrender; you surrender. Don’t feel that the mind should encourage me into doing certain things. You have to just let go of the mind, and everything will flow on it’s own.

Ustream47 says, “Thank you. I thought that you did not have any resistance.” [Laughs] No.

Do not create these false expectations from yourself and from anyone else. Anybody who was born in this conditioned world is left with some conditioning. Only it does not last, it does not have much grip and it is only momentary; it is only momentary. Even the greatest Masters feel a sense of resistance at certain moments in their life; all the greatest Masters, if you look at it. Even history, if you don’t gloss over…, you know, the love of the devotee can gloss over all of these things, but these are great pointings; that even in the life of Jesus, even in the life of Ram, even in the life of Shirdi Sai Baba there have been incidents where momentarily they seem to have been gripped by personhood at those moments, but then quickly it is dropped. In all the lives of all the great ones. And maybe consciousness has to play out in this way so that we don’t have this misconception. Because all that will lead to is guilt actually. What it will lead to for you is guilt, because when the resistance comes you will say, ‘Oh, I’m not there yet’ and that creates a separation between you and me.

So therefore my message to you is that we are the same. Resistances come there, resistances come here, it’s just that here they are dropped very quickly. And in the same way, with a little bit of surrender, they will be dropped quickly in all of you as well. So there is nothing special here, there is no specialness whatsoever here. It just is flowing in this way, and the same way grace will flow in you as well. That’s why in one of the satsangs in the past, I have said that if there is a message that I have it is in my regular-ness as well. It is in my regular-ness as well that my message is there, which means that this freedom is available as well to every single one of the almost 7 billion people in the world. There is nothing like the chosen one. We are all the One itself. And freedom is all about the moment itself. It does not matter what happened in the past, it is all about what is here now. Because the mind will try to draw conclusions about you from what happened in the past. Let go of all of that, let go of all of that. It’s very good.

So there is nothing special here, there is nothing out of the ordinary. It is just that grace is allowed to flow in the same way that, in most of your lives now, grace is flowing now.

Okay, let’s continue [with Song of the Avadhut].

I am always unwavering, steady and the absolute reality.

I am nectarian knowledge, unchanging bliss. I am everywhere like space.

In fact, space arises within me. So even space, even time, all phenomenon arise with me. That means I am everywhere and nowhere. The word ‘where’ or ‘space’ or any spatial thing does not have any meaning for me at all, because I am all there is. If I am all there is, then there is no meaning in time and space. There is nowhere for me to go, nowhere where I am not, no travel is possible whatsoever. If God is everywhere, even in consciousness, even in a phenomenal level like consciousness; if God is everywhere then what is the concept of space for God? Space means the possibility of some movement, isn’t it? So when everything arises within me, then even this space is arising within me.

My nature is boundless, beyond such distinctions as pure and impure.

My nature is boundless, beyond such distinctions as attached or unattached.

Even to say that it is pure is not required, because it is just what it is. Awareness is just, plain and simple, what it is. All these adjectives, pure and impure, attached and unattached, can be applied to phenomenal experiences, not to awareness itself.

My nature is boundless, beyond such distinctions as divided and undivided.

I am nectarian knowledge, unchanging bliss. I am everywhere like space.

When these words hit home for you, these words will be completely clear as the truth. All of these are pointings to your own true nature, so discard the idea that you can be something which can be defined by an adjective. Any attribute cannot define you. You are beyond all attributes.

How could the god Rama and all his attendants live there?

How could the city of heaven with all it’s people live there?

My only form is stainlessness. I am the absolute reality.

I am the nectarian knowledge, unchanging bliss. I am everywhere like space.

With all these words, it must be clearly seen that I cannot be that idea that I had about myself. All of this is pointing to that. All satsang is about that; to beat the hypnosis of the mind, which seems to be so powerful initially, but is steadily losing it ground. This is the de-hypnosis into the clear seeing. This is not replacing old hypnosis with a new one; because if even this was hypnosis then it would constantly need to get reinforced with words all the time. But once you come to the place of seeing your own nature, then no words will have any relevance for you. You do not need any crutches, you do not need any reinforcement, because you realize the truth now. It is the false that needs to be constantly reinforced. It is the unstable building that needs constant repaired. The stable one can just be left alone. No effort is needed here. Effort is only needed to fix something which is unstable. The ever-present you is present here now. This awareness is what you are.

How may I speak of that stainless one who is both this, and not this?

How may I speak of that stainless one who is the unsupported support of all?

Find out that which does not need any support at all. That which does not need fixing of any sort. Find out if that is you. Or are you the one that needs to be fixed? Are you the one that needs to be worked on all the time? Are you the one that needs all this constant effort? Only death awaits that which needs constant effort. What appears will disappear. Who is the unsupported one? It is here right now.

If this is sounding like just words to some of you, we can discuss that. Or is it your true understanding of your own Self?

So Ustreamer47 says, “Starting a meditation group in my community this Saturday, and countless thoughts such as ‘I’m not ready, I’m not enlightened’ go on and on; but in my heart, it feels right. I wonder if you could bless this group.”

My blessings are always with you. May you bring so much light to everyone that comes in contact with you through this group, and otherwise. May you find your complete freedom, and may you be the inspiration for this freedom in all the beings that come in contact with you as well.

Just be the instrument in the Guru’s hands, and hand all power over to the Guru himself. He knows exactly what is needed to be done. Let all sense of doership dissolve now, and hand over your life to the Satguru in your heart. Give up all fear of any outcome that might play out. Trust that God knows what he’s doing. Be the witness of all of this as well. You are the witnessing itself.

Niall says, “I feel disconnected.”

So the content of your perception can be connection or disconnection, but the perceiving, the awareness, is always the same, isn’t it? You must find out how this content touches you. How does it affect the awareness that you are? And this is a beautiful opportunity. When these uncomfortable feelings arise, they are beautiful opportunities. So there is an awareness of the sense of disconnection; there’s an awareness of even this uncomfortable feeling. This awareness, is that feeling disconnected?

If it was only the chocolate-flavored moments, then we would never inquire, and we would never surrender. It is only when we run out of moves that the surrendering can happen.

Niall says, “No, it cannot be, but something inside me is hiding.”

Whatever could be hiding or appearing or disappearing, you are completely untouched by this. In fact, that is the message of the Avadhuta Gita, is that you are always the awareness of whatever might appear or disappear. You cannot step out of your awareness even for a moment and become something else. You will never be that which is hiding; and you will never be that which shows up and then goes away. It is very simple actually. So without believing in our thoughts, all these thoughts can go. Then what can trouble us?

Atma says, “Wow, Father. I feel you so powerfully; your words, presence, here in me.”  Good.

Niall says, “There’s a strong feeling of unworthiness. I am seeing it more now. I trust you, dear Master.”  Very good.

So, it’s very good. Even in these two sentences, you explained the correct position, isn’t it? So there’s a feeling of unworthiness, and you are seeing it. The seeing is completely untouched by the feeling. So the feeling can dance around all it wants, it can create a tsunami of these feelings, it can call all it’s brothers and cousins and try to create as much havoc as possible, but the seeing is always the same; steady, unchanging, untouched by any of this. So, as long as you identify that ‘This is my feeling of unworthiness’ or ‘This is happening to me’ then it will bother you. Once you see that you are the seeing itself, the awareness itself, then none of this dance can bother you, and all feelings are allowed to come, and they are completely allowed to go. They will not last.

You be steady. Don’t sway with your feelings. Feelings are nothing for you now, they are just like another appearance. All these appearances are allowed to come and go; you are the unshaken one. Like you said, there is a seeing of this. So this feeling was there, unworthiness. It could have been another feeling, ecstasy. But yet the seeing has always been the same, untouched by the content of the feeling. When we get attached to the content of something, that is when the trouble starts. When we are just the witnessing, then nothing can shake us.

Unworthiness as an attribute cannot be applied to you at all. It is only another thought you have about yourself. No thoughts you have about yourself are true. Thought cannot describe you. And why must we believe the mind’s conclusion about anything at all?

And then you say, “Thank you, Master. There is so much power and authority in your words, my resistance just vanishes.”  Very good.  “Left facing myself, and nowhere to go. I love you so much.”  Love you, too. [Blows kisses]. Thank you.

Corrina says, “Bless you, Ananta. So clear. Love from Corrina in Sweden.”   Love you, too, my dear.

None of you are puppets of your feelings. You are not puppets of your thoughts. Don’t clamor for a certain type of feeling or any type of thoughts. Let everything come and go. You stay as the Self only. Even if initially it seems like it is a little bit of effort to let go, you will realize that this is actually your natural state. The tiring state is the state in which we are dancing to the tune of all these feelings and thoughts. Let them dance for you; you don’t dance for them. Let Nataraj do his dance. This entire creation is a dance which appears for you. You don’t dance for it. You are the steady one.

All this play of consciousness can continue. You stay untouched. All the reactions of your body, all the words of your mouth; all those also can continue. They are also part of the same play. But the witnessing of all of this is completely untouched. Don’t resist anything that is coming at all.

[Looks at chat window].  I love you, too.

May Mooji’s grace always guide your path and your complete freedom and joy. May your heart’s truest desire be quickly fulfilled, completely fulfilled. I love you all so much. Thank you so much for joining in.

Moojiji ki Jai !

[Sangha]: Moojiji ki Jai ! Anantaji ki Jai !  Thank you. Love  you.