BOOKS BY ANANTA Welcome to Satsang with Ananta

Although I make the point very trivially sometimes that the answer to all ‘why’ is Consciousness, we must try to answer ‘Why’ for something within Consciousness only if we feel like we can answer ‘Why Consciousness?’

Why Consciousness in the first place? Why do I exist?

If you want to tackle a ‘Why’ take the biggest ‘Why’ because everything else is just within the functioning of this Consciousness. ‘Why does he behave like this? Why does she do this to me? Why can’t they understand?  Why is the world so bad?  Why do bad things happen to good people?’ You see, we want to know the answer to all these ‘Why’ within a particular aspect of Consciousness. But every time we pick up a notion about something which is within, then we are making a limited idea about OurSelf.

Do we really, really know why you exist? [Silence] If I get enough time with you, I can convince all of you that it is a play. Why do you exist?  Because you want to play. If I get enough time with you, I can convince you that none of this has ever happened; we have never existed. If I get enough time with you I can convince you that it is so that You can experience YourSelf as ‘something’. You see.

If it is convincible through concepts, then we don’t actually know; we just have a concept of it.

So, what I’m basically inviting you to do in all this long explanation is I’m inviting you to throw away any ideas you have about anything at all. In fact, the invitation is even simpler. It is to show you that all ideas are gone. And there is no reason, no validity in any notion that you might want to pick up now.

All notions are about…, you know, when we are in the corporate world, we are taught to answer these questions about everything; doing your plans. Who? What? Why? When? How? Where? Who will do it? So, if a project has to be done, who will do it? What has to be done exactly? Why? Why are we doing it? What is the reasoning behind it? When? What are the timelines for the project? How? Step by step, how will this happen? These kinds of questions we’ve been conditioned to pick up notions about. And I’m suggesting we throw all of them away. [Silence] And if to throw all of them away seems like it is too much, then stay with the question: ‘Who?’

In the mere act of labeling something as ‘something’ we seem to be answering questions like this about it. The pretense that we know that we know what anything is. That’s why these days I’ve been saying: Leave this existence as unlabeled as possible. I’ve been saying that, isn’t it?

Look around the room. Actually do it. (I know some resistance can come. It can say ‘I’ve done this the other day. It’s very good but it doesn’t do anything.’) Just look around. It might feel a bit strange. [Looking around] Leave everything unlabeled. [Silence]

I’m here to tell you that it is completely possible to lead a life mostly like this.

Sometimes I joke and say (well it is a half-joke) [Smiles] that my highest pointing is ‘Don’t make anything a thing.’ Actually, nothing is originally a ‘thing.’ How many have no clue about what I am talking about? [Chuckles] Then we can slow down a bit. [Smiles] Let us see; let us see how it goes.

Originally we are not giving any conceptual meaning to anything at all. So, to give this conceptual meaning, to give belief to a concept is what I mean making it a ‘thing.’ I am not talking about manifestation of materializing something. [Smiles] Creative visualization; I am not speaking about that.

When we attach some false sense of meaning, the conceptual idea, that ‘I know what this is for’ or ‘I know what this means’ (a certain sense of appearances moving in a certain way) the mind comes and tries to make a conclusion about it. And this is what this means. Actually, we don’t know what anything means. We don’t know what anything is for. And it is these meanings we attach, this notion we attach, that seems to become the source of our suffering. This play of light and sound is happening. This narrated mind comes and says what this moment of light means and ‘This is what these sounds means.’ But you are just the witness of all of these.

Let us go back a little bit and see. We don’t even know what is the meaning of our existence. We can try an attach various meanings to it. You know, I love to call it a ‘play.’ [Smiles] We exist because it is a play of consciousness. Another will say, Shankara will say ‘It never really happened anyway.’ It appears to happen. You would see that the snake appears to be, but it is only just a rope. So, neither real nor unreal. If the very light of this existence, we don’t know what it is for (and actually we cannot know mentally) then what is the point in trying to derive some meaning from aspects, from minor little plays within this big play of your existence? It is completely pointless. The only point it seems to serve is this pretense of identification, this pretense of individuality, pretense of ego. Because it might seem like I am making a meaning or a notion about something. But actually you are making a meaning about yourself. If you make meaning about a perceived object, whether it is seemed to be perceived in the world or whether it is a thought, whether it is imagination, memory, any of these objects of perceptions, you are actually making a conclusion about yourself.

There is never another person behaving badly. For example, if are making meaning out of something like that; suppose a partner, which is a very popular notion to pick up. [Smiles] So, there is never a partner individually behaving badly or not understanding, unless first we presume the idea that ‘I also must be a person.’

From the space of spaciousness from which all of this is contained, none of these ideas have any meaning. We have become so deeply conditioned to these notions that it seems like we can’t exist without these labels; if I feel like a table will no longer be a table unless I call it a table…, where this is not true. The appearance can continue to be whatever it is appearing as. Do you need to call a glass a glass to drink from it?

There is a deeper intelligence, a deeper homogeneity in a way, which already is moving in its own way, which recognizes what is perceived and moves all of this.

This Divine Presence, as You are meeting it Now…, sometimes the mind will come and say ‘Yes, I just have to hold on to this. I just have to hold onto this.’ What I am suggesting, Now that you’re Here, is: Try to get rid of it. Run from it, run from your Divine Presence.

Tell me who succeeded?

It is just Here.

You cannot leave It.

Just Here.

Nowhere to go. Everywhere is only within It.

And for some of you, very naturally it is feeling like ‘I am aware even of this Existence, of this Consciousness. I am Aware of even ‘I Am’.

Your very Being is recognizing Its own Source. There is no up, no down, no left, no right, no good, no bad, no yesterday, no tomorrow, no bondage, no freedom, no me, no mine, no other.

Your very existence is made up of this Absolute Essence, this Awareness.

All distinctions are gone.

No manifest, no unmanifest, no Existence, no Awareness, no concept about anything at all.

Beyond waking and sleep, beyond any realm you experience in dreams, You are the Eternal Witness.

How long will you consider YourSelf to be this tiny appearance?

Are you done with the play of evidence of distinctions?

Of seeking, of finding, of losing?

Are you not done with all positions (even the enlightened one)?

Meet me without your mask and we meet as One.

There’s no need to collect anymore spiritual concepts. All the exposure you need to burn everything that is false is already with You.

Every idea You have believed about YourSelf is already in the junk yard, gone.

And it is apparent to you that You are much greater than any idea.

I am the bearer of good news [Chuckles]. What is the good news? Good news is that ‘God is Here’. And even more ‘I Am’. Your very Existence is the only Being there is. This ‘I Am’ is not Ananta’s ‘I Am’. There is only one ‘I Am’. And this is apparent to You. When you leave all that you perceive unlabeled, then the One that cannot have a label is completely apparent to You. But our habit is to make distinctions everywhere. ‘Let’s draw boundaries, let’s draw lines everywhere. This is you, this is me; this one is man, this one is woman; this one is young, this one is old; this one …’ Distinctions everywhere. That’s why I said ‘Even for few moments if you leave everything that you perceive unlabeled, without a label, then what I am saying to you is completely apparent to You.

Don’t wait for the certificate from the mind. ‘He’s saying it’s apparent? I still don’t know.’ [Makes a gesture of ‘I don’t know’. Chuckles] Always protesting. ‘Objection, your honor.’ [Chuckles] Always. Forget this one. Don’t label even this. Let it come and go. Without labels, You are not defining YourSelf as something limited, and Your experience about YourSelf is always the unlimited One, the only One there Is. It’s important for me to point this out, otherwise you will keep waiting for some objective experience, and call that Self-realization. To realize that You have always been the Self alone. To recognize this Now is Self-realization. What did Bhagavan [Sri Ramana Maharshi] say? He said ‘I say to you: You are the Self’. But if you have a ‘But…’ (‘I am the Self, but…’) then inquire.’ You say ‘I know, I am the Self but…, I want freedom’. If that condition is there then inquire into the condition and say ‘Who wants freedom?’ And if your temperament does not seem to be the inquiring type then all your wants and desires, hand them over to the Satguru Itself.

But even these two main lines of approach, Self-inquiry and surrender, need you to have the presumption that You are something limited first. Otherwise, even these are not needed. And this is the second piece of good news: Nothing needs to be done. You are the Self, Right Now. All your prior conditions, all that you feel are your mistakes, your sins, all that you are proud of…, everything is gone. Right Now, it is all gone. You have to think about it to bring it back.

You are full and complete. And You always Are. Even when you pick up the doubt ‘But…’ [Chuckles] it is just a play; it is a pretense, a mask. Nothing happens to Your original Self.

That’s why this starting point is very important. Do you want to start with the presumption of personhood and then go to Godhood? Or do you want to see what already Is and see if there is somewhere to go?

If you want to play that way that ‘I am the person wanting to get to God’ then the play of the journey will have to happen. If you are open and willing to check ‘What is here now?’ then you See that ‘Wherever I may seem to wander, I have only always been the Self.

When Guruji [Sri Mooji] says ‘Meet me naked’ he means ‘Don’t meet me with this mask on.’ The mask is going; it’s gone. It’s gone? [Looks at Sangha] Yes. [Laughs] I am answering for you.

Automatically we are naked in this moment.

We don’t even have to become naked.

We don’t have to become open.

We Are.

What’s the next move? We are going to meet God in a moment. But if you judge Her, she will seem like a person.

Ready?

Who’s ready?

[Sangha replies]: Yes.

So, meet YourSelf, Now.

This is the only God there is.

If you judge it, this God plays with the mask of a person.

Unlabeled, unjudged, uninterpreted,

‘I Am’ is just ‘I Am’.

There can be only two possibilities. The first possibility is that ‘You are the Self.’ The second possibility is that ‘You are at some distance from the Self.’

So, seeking Self-realization implies that ‘I must be at some distance from the Self.’ This must be the presumption before we have the idea of finding the Self. The idea of finding implies that there must be somewhere to go, something to find.

So, at what distance can you be from Your own Self? Can you make one-millimeter distance from YourSelf to YourSelf? You know what I mean? We are not playing with words. We’re not just playing with words although it can sound like it. Nobody can make this even one tiny amount of distance in themselves. This is what I mean.

So then, where do you want to go? What do we want to find?

We might also sometimes have the idea that ‘The Self that I am right now is not is not enough. I am right now the ‘person’ and I want to become the Absolute.’ But this is just a notion. We are taking some appearance and calling that ‘me’. But That which witnesses all this appearance … [Smiles] That is the magic of this maya [illusion] that the most obvious is missed out. This body appears to ‘me’ (‘my sangha, my family, my thought, my emotion, my sensations’). All these we call ‘me’ or ‘mine’. What about That which witnesses all of this, that perceives all of this? What can we say about that One?

There is no actual reason in reality to say that something is ‘mine’. There would be, [Chuckles] if you could first produce the ‘me’. If there is a ‘me’ then it is possibility to have a ‘mine’. This ‘me’ nobody finds; it’s just a presumption. This we don’t want to investigate. But everything else phenomenally, we are happy to investigate. When you are buying a car; somebody said it is a six cylinder and you have a suspicion that it’s four cylinders. Before you write the check, you will investigate properly if it is four cylinders or six. Before you buy a house, you will investigate every part of that. Is there some leakage, what is happening, what is the maintenance? All of this we investigate. But this that we consider ourself to be, that is left un-investigated. So, we pick up the idea that ‘I am just this bucket of flesh and bones and blood. I am these sensations. These sensations draw my boundary.’

When is this ever been true? Your experience is also not telling you this. The sensations that we call the body, the perceptions that we call the body, they are being perceived within You; all of this. And yet, for some reason we say that this sensation which is within ‘me’ defines my boundary. It is complete madness. It is divine madness alright, but it is complete madness. [Chuckles] It is a divine illusion and yet, illusion nonetheless.

Master Bankei said ‘All things are perfectly resolved in the unborn.’

It is quite conclusive, okay?

‘All things are perfectly resolved in the unborn’ leaves no scope for anything.

And what is this unborn?

It is Your very notion-less Existence.

How to get to this notion-less Existence?

You are already, Now…, and Now

Pick up a notion?

But …, Now.

It doesn’t matter.

All of this is the same as saying:

God is Here,

is Your very Existence,

is one Consciousness,

one Being.

All these apparent distinctions are just waves on the ocean.

The ocean is only one.

And you don’t have to even remember this.

Empty of all notions, this is just apparent to You.

(Not apparent to your mind, but apparent to You.)

In the play of this world, there are only two ways to live:

God Now.  Or ‘me-ow’.

Q: Could you put some clarity on what could be an experience? When I say I ‘experience ‘ something, sometimes it feels like the mind is a different entity. Like when you say it’s trying to sell you something, you know? From the mental ‘I-me’ perspective it feels like this other one is coming.

A: That’s why I clarified that in the game itself [Referring to Play Station game analogy he spoke of earlier] in the design of the game, there is this voice narrator which is saying ‘Your mission is…, you have to do this next.’ You see? This is also part of the play of Consciousness but it is that part of the play of Consciousness that Consciousness has used to play as if It is a limited entity. You see, it is not another; it is still part of One. So, like I was saying to you yesterday, the two-year old is also part of humanity but if it came and told you ‘Aunty, Aunty, you have some pink horns on your head’ …, is it believed because it is part of humanity? No. So, you don’t have to hate the mind, don’t have to create some aversion towards it, but to notice that: What is it saying about us is not our Reality.

Q: And if I were to contemplate on what would be ‘experience’ …, would it be something known through my senses?

A: Not just that but something that is witnessed. You see, you can have experiences through inner perception also.

Q: Yeah.

A: And ultimately, you can call this the non-phenomenal recognition of the attributeless Self. We call that also an experience ultimately. So, You are just witnessing Your true Self.

The term ‘experience’ is used much more broadly than just sensory perception. It includes inner perception. Ultimately, you can say that ‘I had the experience of MySelf. It was completely non- phenomenal.’ In terminology, the term ‘experience’ is used more broadly than you would use it for sensory perception.

Q: So, like you said, the witnessing of anything that is coming and it’s going…

A: … is what you would call ‘experience’.

Q: So, this whole waking state is an experience, right?

A: Yes.

Q: And the dream state is an experience; the whole thing. So, whenever we use the word ‘experience’ mentally there is the sense of an experiencer behind it. It seems to be like one package. Only in deep sleep there is no experiencer and no experience either. Both have come and gone. But it’s never been my experience that there has been an experience but there’s no experiencer.

A: Now, the ‘er’ …, the doer, the experiencer, have been misdirected toward a limited entity. All these ‘er’s have been misdirected towards a limited entity. And now you’re finding that all the ‘er’s actually belong to the One Being, which is Consciousness Itself.

The easier way is to clarify the ‘I’.

When you clarify the ‘I’ then all this gets answered simply. If you try to go from that side [Hands stretched outwards] then it can seem like ‘I’m getting to the final truth of the I’.

If you can just clarify what ‘I’ is now.

What are You now?

So, when you say ‘Should I contemplate it in this way or should I not?’ … What is ‘I’ representing?

Q: It becomes like another experiencer-doer ‘I’.

A: Exactly.

Q: And when I come to this notion-less-ness then there is no ‘I’ which is experiencing anything actually.

A: Or there is only One ‘I’ which is the light of all of this and the experience of it. That’s why Bhagavan [Sri Ramana Maharshi] said ‘Both the projector and the screen’. The screen is not affected by the content of the movie and yet, it is the substratum of the movie itself. That is Your very Being.

Q: That is that experience when you tell us ‘Don’t judge.’

A: Exactly. No distinctions, no notions.

Q: I mean there is a sense of Being but it’s not ‘doing’.

A: Exactly.

Q: You don’t lose Your sense of Existence but that ‘doer/experiencer’…, that one has gone now.

A: Yes.

Can you not be?

Try to stop being.

Just don’t be for a moment.

Possible?

It is not coming and going.

So, this ‘something’ notion (‘I am man, I am women, I am forty-three, I am parent, I am this.’) all these notions are the conceptual dust I am talking about. All this is just a part of phenomenal appearance, aspect of this appearance; but I am not. I am that whole from all of this appears.

This body is speaking these words is just an aspect of Me. That body listening to these words is an aspect of Me. All distinctions were false. There never have been two of us. There has always been just One Consciousness, playing this funny game ‘pretend separation’ and ‘pretend dissolution of separation’ …, ‘pretend liberation’.

It is like a seven-year-old besides is going to play a game. This hand is separate and this hand is separate and both of them are communicating with each other. ‘Oh, actually we are one.’ [Smiles] It is just like this. Waves of the ocean. One wave is saying ‘I have to go there, I don’t have time to listen to this.’ [Smiles] ‘I am so busy running the life of the wave. But I have to go there, I have to go here. I went too much left, I went too much right. I have to correct it.’ [Chuckles] And one wave coming out of somewhere and saying ‘But look, look at what you are. This is just surface level. What is under the surface?’

There is one ocean, where all of these bodies are just part of it, all of these objects are just part of it. The space in which they seem to appear is a part of it. The time in which they seemingly-move is a part of it. So, that wave, the physical appearance of that wave, is the outer aspect of the Satguru because that is the one that is reminding You of Your own Reality as the ocean itself and not the wave.

And inwardly, this very same voice has always been reminding you anyway. It just has been mistaken for just another thought. So, there comes a point where you find this outer shell which is just an instrument of Your own intuitive Presence. When we find this one, he is pointing you to Your own intuitive Presence, reminding You that there is only One. There never has been any true separation or distinction.

Now, the mind will come and say ‘But that is very difficult. Something is too difficult. What you are saying is too simple; but to do that, to drop all distinctions, to drop all beliefs is too difficult.’

But you can clearly see that it is the making of distinctions which takes up energy. Effortlessly, without using energy, can you make a distinction? So, when Papaji [Sri Poonja] says ‘keep quiet’ when Guruji [Sri Mooji] says ‘keep quiet’ he is not talking about physical quiet (or at least not just about the physical quiet. He is talking about don’t spend your energy on anything. See what is effortlessly present. Are you existing as the result of some effort that you are doing?

Q: If everything is one, then me or maya [Illusion] is also one. If yes, how to feel and experience in real that they are one?

A: Actually, it is already your experience. That’s what I have been saying from the beginning. [Chuckles] Our experience is very much this, but our notion is not. So, when we say ‘We and experience’ or ‘We and maya’ already are we making a distinction. You already have an idea of that one who should feel one with maya. If you had no notion of this one and no notion of maya, then tell me if there are two.

It’s possible to check right now. If we start with the presumption that ‘I am this body/mind and I want to feel one with so-called outer appearance’ then already the distinctions are there You see? You are already presuming; you are putting the mask on and then saying ‘Now, show me God.’ But if you don’t make this distinction (‘me and maya’) then are they one or two? Or one and two are not applicable? [Smiles]

And this sense of ‘me’ then also comes into our spirituality, and then we are trying to figure out ‘Oh, am I the doer or not? Am I this or am I that?’ …, but again, with the mask on of the ‘me’.

I am saying: Naturally in this moment, there is no reason to put the mask on. Mask is gone; no reason to put it on. Now?

Your experience is always showing you Reality. Experience is not making a distinction between appearance and that which is Aware of experience, of appearance. It is one tiny aspect of the appearance called thought, this mind, this energy construct, which is saying ‘me, me, other, other; me-separate, this one, me and mine.’ All this is coming from there.

Naturally, in this moment, You are free from all of this. Of course, the separation machine; the seller of masks [Chuckles] will still come and offer you. ‘See? This is the best one! You want the enlightened mask? [Laughs] It’s called a halo. You want that?’ [Makes a gesture of buying the mask] ‘Finally, after my twenty years of sadhana and self-inquiry, he has offered me the halo!’ [Chuckles] It’s still a mask of separation.

Sages (traditionally, Sages) were very blunt. So, the great Indian Sage, Sant Kabir, he said ‘Either recognize the Beloved now…, or suffer.’ He just … [Laughter] That’s somewhat similar (I am recognizing now) …, somewhat similar to what I am saying: God Now or ‘me-ow’.

Now what happens if you make a distinction? This ‘D’ of distinction [Smiles] will lead to the ‘D’ of duality. Distinction implies that there is one that is separate from another, and very quickly implies that there is a ‘me’ and there is a ‘world’ …, there is a ‘me’ and ‘other.’ Just on one distinction: ‘me’ and ‘other’ …, that is all of duality. The entire play of duality is resting on this mental distinction believed in.

Then there is duality when you start to consider yourself a tiny object. Now, as you consider yourself as a tiny object, you can feel like ‘Oh, I can play bigger. If I had another object, I could get bigger. If I had another object…, and that particular object I see.’ It could be a material thing, it could be another person. So, you want to have relationship, you want to have material success. Just because immediately something feels like ‘This is too small’ if you consider yourself to be something so tiny. And something is biting with that. Suffering is coming because of that. Because You are All-There-Is and You’ve considered yourself to be so miniscule and something wants [more]. But it operates in this presumption of individuality. So, it feels that I can get bigger if I have the best relationship, the best material things, the best body. Then we tried that. It feels alright for sometime, when desire is fulfilled.

So, this is desire. When we’ve picked up a distinction that came with the ‘D’ of duality which lead to the ‘D’ of desire and then picked up the ‘D’ of doer-ship. We say ‘Ah, this is what I desire. If I found a perfect partner, what should I do now so that he will be mine or she will be mine?’ We want to expand our scope. When we use the term ‘mine’ we are expanding the scope of the ‘me’. And to make the me bigger, we say’ mine, mine, mine’. ‘So, what should I do to make fulfill all these desires? And the desire could even be freedom. ‘What should I do? Which Satsang should I go to? Whom should I listen to?’ Just all because we made one distinction ‘me’ and ‘others’, ‘me’ and the ‘world’. If we drop this distinction, all these ‘D’s of the ego will be gone.

How many ‘D’s are there? Drop is also ‘D’. And actually, ‘drop’ is not true. Because it is just a question of not picking up the offer from the mind. Not even dropping; because God has been Here. God is the best cleaning lady in the world. So, everything that had to be drooped is already dropped.

A new offer of conceptual dust is coming. You want one bag you? Want one liter? You want how much? There is an unlimited supply.  (All of you know the ATM example. Some don’t. I will share in a bit.) Unlimited amount of misery is available to you through the mind. If your heart longs for the something for the ‘me’ then it will continue to buy bags full of dust, feeling like we will get something from it. But if your heart longs for God Now…, then God is Here.

At least here, I don’t want a God which comes and goes. I don’t know about you guys. [Chuckles] You want a God that comes and goes?

So, if there is real God, then It must be here now. Either everything you are saying is rubbish; all of this is just mumbo-jumbo brainwash. Either it is that or in our living experience Right Now

we can get a taste of God.

Now God is an abstract term and has been used for many things. Many people have lots of conditioning also around it. So, a simpler way to say it is ‘I am.’ Just three letters only. The same. ‘I Am’ but ‘I am not some-thing’. That ‘some-thing’ is always conceptual.

I Am without labels, without distinctions, without boundaries, without limitations. All these limitations belong to something which I have never been.

But ‘I Am.’

Is there any problem with this natural Existence?

Why do we want to exchange this God with no problems, this God Now, for just an idea of our self which has all kinds of desire, doership, grievances, pride? It is not a sensible deal to me. To exchange ‘God Now’ for ‘me-ow’ is not a sensible deal. [Chuckles]

And even to make a distinction between this manifest Existence and that which is the Eternal witness of even the coming and going of Being Itself, even this distinction is not ultimately true. That’s why the Sage said ‘Whether manifest or unmanifest, it is one Govind.’ We sing that bhajan sometimes [Abhanga by Tukaram] ‘Tujhe saguna manu ke nirguna re’ means ‘Whether with attributes or without attributes, it is one absolute’ whether we use the term God, Self, Satguru, Father; It’s all actually That.

We created this beautiful video game called ‘maya’ and put on this very immersive experience and enjoyed it. But now something is feeling like: I want to switch this game off and experience my Reality again. One of the attributes of this game has been to identify ourselves as this game character. There always seems to be in some sort of conflict or some sort of mission; like in the game we always have some mission. Our mission has been relationship, education, money; all the variables which the world can provide. Now the mission is freedom. This is the mission. If you complete this, you figure out that game character who seemingly-started the mission was never who I was anyway. All other missions can seem to amplify this, the ego of the game character.

The completion of this mission is the simplest. Because it is already Here and complete!

Many feel like it’s not like this, but it is like that. Suppose you were playing on the play station (you know this console game: ‘play station’). Play station has this game character. It had the narrator which is saying ‘This is your next mission is; this is what you have to do.’ It’s saying all of that. Now, in Play station, one part of the game, just one tiny aspect of the game is saying ‘But look at who you are. You are not the game character. Just look.’ But the narrator in the game is saying ‘No, no, it can’t be that simple. This game character has to fulfill his mission first, it has to do these things in the game. You see that there are very rare ones, but it is not possible for you.’ It is saying all of that. But in that moment where the one who has been playing this game, looks away from the screen and just checks, [Looks around] then it is Seen: I have never been inside that game. The game is on because of Me. The game is there because of Me. But I have never not been just an object in it, if at all. I am the one who has given power to this game; given light to this game.

That’s what we are recognizing.

Suppose we had a very important visitor coming today. If I said ‘This evening a very important visitor is coming, so can we clean up the place a bit?’ [Smiles] We clean up the place, scrubbed everything nice and fresh. And when we come in the evening, we find that actually the visitor has always been here. That which we thought was the visitor was always here. But behind the dust it seemed like this visitor was hidden. [Smiling] But that’s what is happening in Satsang. As Guruji says ‘One fingernail can seem to obstruct the sun.’ And Bhagavan said ‘One eye, one individual eye, can seem to block our True vision of ‘What Is’. So, all that we are doing in Satsang is clearing up this dust. What is this dust? It’s just conceptual dust. Nothing even phenomenally has to be cleaned. This person is also phenomena. This worldly thing doesn’t have to be cleaned; only these conceptual notions about OurSelf. Then we see that That which you felt would be a visitor, that Self which we were looking for, that God which we are longing for has always just been here.

Now, there’s another piece of very good news. [Chuckles] The thing is if God is already Here, then dust can’t survive even for a moment.

So, even this seeming-clean up job is done for you Now. It can seem like a conundrum but it’s not. When we expect to find God, God is Here. When we expect to find a person, some concept needs to be uprooted, that’s all. If you expect to find God Now, there is nothing which is stopping you because all that you find is God. ‘To expect the person’ means there must be a belief in some limitation, some individuality, some notion, some concept. And just that has to get dissolved. It is this simple.

If you presume that there is an individual entity here who has to do ‘x, y, and z’ to come to God then it can seem to play that way. If you don’t pick up the mask of person, if you don’t pick up the presumption of individuality at all and just check: ‘What is already Here?’ So, not only is the visitor already here, that space in which all this is appearing has only been because of the Light of this so-called ‘Visitor’. And you see that actually This One is the Landlord. My idea about ‘me’ was the visitor. I felt like I was the owner, but actually God has always been the Landlord. The notion of ‘me’ was always just a visitor, a tenant. So, we have given an eviction notice to this tenant now, by your coming to Satsang. And the notice gets over? …, Now.

The tenant might say ‘But, but, but I have something important to finish. We didn’t finish that project.’ You say ‘Okay, okay, you stay another day.’ This is the process of giving belief to notions about OurSelf. When we give beliefs, we’re saying ‘Okay, you stay.’ Then, next moment again, gone. So, this is what’s happening in Satsang. We’re Seeing that really there has only been One that is the owner of this house, the owner of this Realm…, and you had considered YourSelf to be one of the appearances shining in Its Light.

I was saying yesterday or the day before that: We have the power to consider OurSelf to be something. The Unlimited One has the power to consider ItSelf to be something. And we have long made a habit out of considering OurSelf to be just this [Gestures towards body] and these thought constructs. So, if you want to use the power to consider YourSelf to be something, why don’t you use that power to consider YourSelf to be everything…, the space which contains everything?

Space is also appearing for You, isn’t it? It’s also an appearance. That space in which all other objects come is also just an appearance for You. So, why do you take only one part of this appearance to be You? Why don’t we take everything, for starters? Possible? Because we are considering OurSelf to be some appearance anyway, so let’s take the broader appearance.

But then the question can be asked ‘So, why do we leave the One that perceives this space out?’ Why do you leave the One that is even the witness of even this space, even this time…, why do you leave that One out? There is no reason to, because it is not alien to us. This Witness. It is most Intimate. So, let’s include That also.

And now, don’t make any distinction.

All has been included and no distinctions are needed.

[Silence]

And even in the play of considering YourSelf to be this, You will recognize that This is the only thing I don’t have to consider MySelf to be. I am so intimately That. So, Originally That. Nothing needs to be done. Not even this play of considering MySelf. Then you see that whenever I have considered MySelf to be something it has only been an aspect of MySelf, it has not been My complete Reality.

[Silence]

That is the nature of attachment. Because the mind will come and make you believe that it is something that you have to leave. No. What you said earlier is very beautiful. Include everything as You. ‘Don’t make distinctions’ doesn’t mean that you just have to leave or you have to renounce. Nothing like that. You just ‘not believe’ in distinction. Now, where is all of this? This body sitting-seemingly in front of you, where is it?

Q: Within. Within.

A: Within. You see? You don’t have to leave anything in that way. All will continue to appear as is the will of Consciousness. As the light of the projector wills it, the movie on the screen will be received in that way. All of that will play out based on your greater will; the will of Your true Being. You don’t have to leave anything at all. You don’t have to pick up anything at all. Ashtavakra said something like ‘If I am all there is…, (or ‘if I am the witness of all there is) what is there for me to accept or renounce?’ So, subtly, even that I have to leave this or leave that can become a position; and all positions mean some suffering. All positions imply ‘me’ and therefore, ‘ow’ is coming. [Laughing]

And I am happy that we are having this conversation because you are also aware of that. Some are feeling like I am propagating that you must push your feelings away or something like that. It can feel like that. But that’s not what I’m saying. I’m saying ‘Yes. Attention has gone so much…, time has gone so much…, focus has gone so much into these phenomenal things. Can we afford to take out some focus, some time, on That which perceives all of this?’ That is my Invitation, you see. And when that Invitation is made, when the root of attachment seems to be too deep, then it can seem like ‘But, no, he is asking us to push it away.’ No, I’m not! I’m just saying: ‘But what else is there? Can we look at that?’ And upon finding That, if what is going to be said from your mouth itself sounds like it is just saying ‘But this is all just coming and going. It’s not My ultimate Reality’ then it’s very natural for it to sound like that.

If you went to Katmandu and instead of these nice fish and all you found the lost city of Atlantis. You’d say ‘What?’ And you come back to this world and you say ‘But this light seems a bit dimmer.’ So, others are bound to get irritated and say ‘But, but, he is trying to put this down!’ [Smiling] Like that, it can seem. But where you’re speaking from is from a greater experience that you had. It’s like the story of Plato’s Cave. In the cave, all of them are tied together and they can only look at the shadows. So, they grew up their entire life feeling that the shadows (because light would come behind them and change the position of light) the shadows would move. So, they would feel like it is these shadows which are the real light. Then, for some unexplained reason, one got unbound and he ran towards the light. And initially, it was completely blinding. [Gestures as if blinded by sunlight] Completely blinding. In a little bit, it became more natural. Then he saw ‘Oh, that was just a cave. Those were shadows in that light, and the true reality is this’. What do you think the reaction to him was when he came back into the cave and tried to tell the others? [Laughing] [Pretends to be Dismissive Captives]: ‘Go to sleep.’ [Laughing]

It can seem a bit like that because actually it is the recognition of what is being pointed out which is important. Without that, even the highest words are just empty words. And to come to this recognition, all these are pointers to that. So, when I say ‘Don’t make distinctions’ it might seem like a very simple thing. ‘Don’t label.’ But deep inside, it happens; that one moment when you’re empty of distinction and labels, deep inside. So, leave this world un-labeled. Leave this body un-labeled. Leave your emotions un-labeled. Leave these thoughts un-labeled. Leave your Being un-labeled.

Q: That’s the most important.

A: That’s very important for all; because we are labeled this magnificent Being, God himself, herself as ‘me’ (a limited ‘me’). It has just been a label. So, as we leave it un-labeled, what happens? We come to That which is Aware of all of this. And It ItSelf is so attribute-less, so quality-less, that it is un-label-able. It’s un-label-able; try as you might. We can use some big words and say ‘Awareness. The Absolute. Brahma. Brahman. The Ultimate Principle. The One.’ We can say all of this but actually, when you say ‘Okay, The One. The Absolute.’ …, those for whom that simple recognition is not there, they say ‘What Absolute? What One? What Awareness? Perceiving; are you talking about sight?’ It’s confusing. The beauty of this is that as you allow all these labels to come and go, allow everything on this side [Gestures Outward] of your Existence to remain without labels and don’t even label This for some time (Existence, Being, Nothing); drop all these labels that we’ve learned….,  in that spaciousness that You create for YourSelf, this Truth that ‘Ultimately, I am just Aware of even This. All of This is also ‘I…, but in the most unchanging way: I Am just This that is Aware.’

Q: It’s getting more natural to say that there’s, like you say, no distinction in the ‘I’. So, just that.

A: Yes, just that. But for some time, not even that …, because that can become a distinction. Let all experiences happen. Let them come and go. Let all of this happen; thoughts, feelings, events, energy, this mouth, your own mouth, (that which you call your own mouth), these words, actions, all of this. But when I say leave it un-labeled, I mean don’t take any of the labels seriously. Don’t give them the reality of Your belief. Be empty of all positions, even that which sounds like the ultimate position.

The Truth is not in the words I am speaking. I am just the guy on the side of the road [Points] saying [Points] ‘Go this way’. [Laughing] So, if you feel like ‘Go this way’ is a destination, that will not be it. ‘Go this way’ means ‘Go this way’. Don’t make ‘Go this way’ the Truth. Because if you’re that way, I’ll say ‘Go that way’. If you come to me from the left, I might say ‘Go right’. If you come to me from the right, I might say ‘Go left’. And then you might feel like ‘But he’s pointing us so contradictory.’ [Laughing]

Because actually, where are we going?

[Sangha says: ‘Nowhere.’]

Nowhere.

A: This becomes so natural that people around you might come to you and say ‘What is this you have? Can’t you share some of this? You teach or share Satsang?’ [Chuckles] And yet, one day you notice your mouth starts speaking something; usually in response to a question from that what we traditionally call ‘a sincere seeker’. If a question comes with openness, you find that ‘Ah, this mouth is speaking.’ But the fragrance that you are smelling as this mouth is speaking is your Master’s fragrance. And then so much gratitude. ‘Thank you, Father, for using this mouth.’ All because these distinctions were dropped.

The thorns that we are using in Satsang are to remove these thorns. But don’t make Satsang notions into fresh thorns. If you come with ten spiritual concepts and all that has happened in Satsang is that I gave you ten more, [Chuckles] then I have not done a good job.

Just one, any one of these pointers, these tools, is enough. And just everything is thrown away. Don’t know anything about anything at all. There is this Knowingness of this ‘Don’t know’. [Chuckles] So beautiful.

There is no utility of any concept, except when they are used to remove or explore other concepts. The only other utility has been to cause this seeming play of suffering.

With concepts, what have we got actually?

Sangha: Confusion.

A: Confusion, grievance, resentment, pride, attachment, all this ‘me’, ‘mine’, path, practice; all this.

Sangha: Father, they are actually using to point.

A: Exactly. Those concepts such as ‘Who am I?’ are very atomic concepts. ‘Are you Aware now?’ ‘Don’t make distinctions.’ ‘Let go of all positions.’ All these are very beautiful, atomic concepts. But if they themselves become deeply embedded as concepts then…, keep coming to Satsang. [Chuckles]

There is no ‘me’, therefore there is no mind.

No ‘you’, no ‘yours’.

No left, no right, no up, no down.

No body, no mind.

No Consciousness, no Awareness.

No ‘No’. [Chuckles] No ‘Yes.

So, now no distinction. And this will become more and more natural. It can feel like, initially, that there is some effort involved to drop the distinction, but this is worthwhile, even if it feels like it is some effort. Just you can feel like ‘But everywhere I look, the label is coming, the label is coming and I grab the label before I have a chance.’ But you will see that this eases out. This will ease out. We start with some simple things. Like, we look at this [Looks at a coconut] and a belief will come ‘coconut’ …, something. So, as the allowing of these labels to come and go is happening naturally, you will find that something beautiful is being recognized where you are meeting the photocopy of this world, which has had so much separation, so much ‘me, mine, you, yours, I am doing this right, I am free, I am not free’. All of these.

What is going on? Who is all of this about? [Smiles]

So, maybe when Bhagavan [Sri Ramana Maharshi] started sharing, he didn’t share (I’m just fooling around) [Smiles] …, he didn’t want to start it as a practice (Just practice. Inquire: Who am I?’) but he was sincerely asking ‘But who are you? You are saying ‘This, this, this’ but who are you? Which part of this appearance are you making the distinction and saying ‘That is me’?

It will become more natural not to make the distinction. Maybe this body is sitting and these words are coming out. The hearing of these words is happening just the same way as if some other mouth was speaking, the hearing of that would happen. But I remember clearly (even now, these times do come once in a while) but I remember clearly that there was a time where it was such a strong belief that I is one speaking these words. Some individual ‘I’ was believed in which was a supposed-speaker and a listener of these words. Now, I see this; it is moving, it is speaking these words; it is just appearing. Nobody is thinking about them, deciding to say them and then speaking. This mouth is moving, this tongue is moving. And this is the same for all of us.

Now you See that One undivided whole-ness, fullness.

Q: I feel like it’s just imagination ultimately.

A: Yes.

Q: I guess the world again is imagination.

A: [Smiles] Yes. Imagination on the steroids of notion; because this itself is imagination. This itself is the creative, imaginative power of Consciousness to project this appearance itself already an imagination. Image creation = imagination. Then, powered by notions (or on the steroids of these notions) then it can seem like an individual. The three D’s will come: Duality, desire, doer-ship.

The Invitation is that all of that has to go to the funeral pyre. We can presume that it is already gone. It’s going to go anyway. [Smiles] And what is left? [Silence] It’s going to go. [Silence] Is there any position which you can take now which will remain? Now, the good news is that all which is going to go, goes…, but the Truth remains unchanging. And this is the Self. This is the Absolute, empty of all distinctions. Even the distinction of ‘Consciousness’ and ‘Awareness’ is just something we use in Satsang to explain to you about qualitative difference; but ultimately, there is no difference. All differences are just notional. And this is very good because all of these are going to hold no value. All that we have understood, even intellectually, where is that going to go?  [Someone says ‘In the fire.’]

In the fire. In the funeral pyre. So, we have been struggling to pick up ‘this, this, this’ [Gestures toward his body] which is just a short-term ‘me’. After this, it’s over. We can let go of the struggle to try and understand conceptually, and just recognize what is beyond time. What space is that which is beyond space? Where is this space appearing? Now, if you want to grasp it, either perceptually or mentally, then this can seem like a struggle. It can seem like ‘I am just not getting it. This is too abstract, too difficult.’ But all you have to do (if there’s sense that you can do something) is to not pick up any distinctions about anything.

So, when I say ‘Who are you representing?’…, mostly the ‘I’ is being represented on the basis of some distinction that we are making. Isn’t it? We are not representing the entirety of the appearance also. Although appearance and That which is aware of appearance is also a distinction, which is a notion. To say that ‘That which is the changing is an appearance (because it appears and disappears) and That which is aware of this is the unchanging Reality’ …, if we did not have notions or concepts of changing, unchanging, appearing, disappearing…, all that is notional. What Is just Is. That is the level we are talking about. When we start to look at it like that, when we start to recognize it like that: who is recognizing? Not this coconut. This is a very important point. Because we go through this experience also feeling like ‘I-body-mind’ or ‘I-entity’ is recognizing something which is beyond boundary. That one is not recognizing. It is not a sensory recognition. It is not a conceptual recognition. So, it is not phenomenal. This body is just phenomenal. Where is it going? Into the fire. [Laughing] But You are not. Now, this You, which is not phenomenal, what position can it have? It cannot have any position.

[Someone says something inaudible and Ananta replies]: You can say it that way. Some have said ‘The urge to experience ItSelf as something’. Someone said ‘The tiny mad idea’. The Sages have said ‘The urge to experience ItSelf as phenomenal’ but actually, it is unanswerable, what This Is and why This unmanifest non-phenomenal appears as this manifest Universe is an unanswerable question. My favorite answer is for entertainment; the leela, the Divine play. But whatever takes that question away from your mind is a good enough answer [Laughs] because it is unanswerable.

What are we letting go of? We are letting go of ideas and concepts about the experience. The experience itself, we cannot let go of. We cannot have this waking state (unless you are some special mediator) …, you cannot get to those states where you are but the state is not. The waking state means that these experiences will be there. The appearance of all of these will be there; whether we call them outward experiences (actually, there is no such thing) or we call them experiences of this body/mind. Both will continue to be there. So, when we say ‘let go’ we are letting go of the ideas, the super-imposed ideas about them. And there is no closer embrace than that. To not meet life through the lens of these ideas is the deepest intimacy you can have with all our experience. So, it is not contrary actually.

You said’ I surrender all of this to you. Now, I just want to do this.’ Now, these two don’t go together. [Chuckles] Because you can’t surrender and have a position. In fact, surrender itself can become a position. But true surrender…, that’s what Guruji [Sri Mooji] means when he says ‘Surrender the surrender-er also.’ There is no position to be found there. Because actually we are finding nobody that can have this position.

Why to surrender the position or let go the position, is because it’s just a notion, just an idea. There is not even the experience of this one. The one that could have a position is never even a phenomenal experience. That is why I always call it the second-level illusion. So, it’s only mythical. When you say ‘This mythical monster’ (you will not say mythical, you will say) ‘This monster comes and bothers me every day. It only gives me space when I am in Satsang, then it doesn’t bother me.’ (Because that’s when I am showing you that it is mythical). So then, the thing was something which is just a myth.

So, as we let go of that one with all the positions, then all distinctions also go. Our sense of separation is not there.

Like yesterday we were saying ‘Look around the room, but look around without judgment, without label.’ They don’t have a label. Then you see that without a label, also there is supreme Intelligence which runs this life.

Because the mind will come and tell you about that. ‘How am I supposed to go to court? How am I supposed to…?’ That ‘How am I supposed to…’ is invalid because that ‘I’ which is ‘supposed to’ is again the mythical one.

[Reading from chat]: All looks so alien, Father, like I am not even on the planet; just a remote sensory instrument.

A: Yes, and that is like one toenail that you have; this which we consider ourselves to be (‘I’) for so long that we see that it’s still around. But it is not the entirety of My Existence. The entirety of My Existence contains everything and yet, it is not out of place. It still has room for a million more universes to appear. Because nothing actually takes up any real space within it.

Just like on a movie screen you can project one picture of the entire solar system or you can show one drawing room; the screen remains untouched. So, this notion of space is just like the notion of time. It can seem to have some tangible reality to it, but on the screen of Consciousness it’s nothing.

This is beautiful; the other day in satsang it came up like this, that: This Now that we are speaking about is not a moment in time. The Now that we are speaking about contains all moments in time.

The Now of Your Existence.

You are Here Now.

This ‘Now’ …, is it touched by time? Time is just a notional measure of the rate of change (or something like that). So, stay with your Existence, stay with that Now-ness.

Everything is changing. So, because this hand is moving, you know that a movement of time is happening in the world. But that Now-ness. is it changing? Is something moving for That? Has it aged a few seconds? There is no notion like that for it, so it is beyond time.

In the same way, if you step out to the terrace you will see this big panoramic view. And if you just put your hands like this [Covers his face so that he’s only peeking out between his hands] you see that tiny view. But has something really changed for the spaciousness of Your Being? Nothing. Just the visual is changing. Just what is projected on the screen is changing. Your Being is the same; untouched by the time and space, untouched by any perception.

This Being, this God, this Supreme is Here Now, and It is You.

[Reading from chat]: “Thoughts are also heard as voice; the voice of mind as if I’m speaking.”

Yes. But we did this and everybody has a different experience of this. Many years ago (I don’t know how many of you were there) we did this exercise where we said ‘how do your thoughts appear to you?’ For some, they appear visually; for some it’s like an audio, they hearing the audio of the thought; for some it is coming like a neon flash.

So, the perception of thoughts and how we are perceiving is also Consciousness playing with it in a very unique way. Some when we did this exercise, said ‘What? For me, it’s neither audio nor visual. What do you mean?’

So, how are they perceived? It’s good to look and check. How many of hear it as voice? [Looks out to sangha and asks]: Audio? Audio? Visual? [Silence] Audio visual? [Laughter]

[Someone in the room]: Just energy.

A: Yeah, it’s just energy. It’s just energy, actually. But how is it perceived?

{Someone in the room]: But the minute a thought arises, it also has a reaction somewhere.

A: But what is that arising? You say ‘Thought arises.’ What perceives that we say thought arises?

[Q: Inaudible]

A: Okay, wait for your next thought and tell me how it is perceived. [Q: Inaudible]

A: Wait, wait, slowly. Just look.

{Someone in the room]: It’s just a sensation.

A: Yes, it’s just a sensation. Just, perceived qualitatively in which way?

{Someone in the room]: A feeling.

A: As a feeling

[Reading from chat]: “Nothing in actuality.” All of this play, this energetic movement, ultimately is not a thing at all.

We were joking after Stasang yesterday that as long as you play the cat, the Master has to be the ‘ow’. [Chuckles] What does this mean? As long as you keep saying ‘meow, meow’ [Smiles] the Master has to come and ask ‘who?’

All of this confusion is just this; the misrepresentation of ‘me’. And now some of you are already seeing this that it is strangely funny that you were taking some perceptions, some sensations, and all the time just referring to those as ‘me’.

It’s strange; all of them appearing in the same space, in Your own Existence. But this Existence you have not taken to be what it truly IS. You have taken it to be something that is contained in these sensations. It is so upside down, that our existence is been taken to be something which is contained in those sensations that we call the body. What a hypnosis it has been.

Isn’t it apparent to you now that all that we call this body, these sensations, are just appearing within the same space where this voice is appearing; where all perceptions are appearing? And we’ve taken a few of these and said ‘This is me and this is outside me.’ And this separation, this duality, is the primary confusion, the primary cause of all suffering.

If you did not make this distinction (or let’s go a step further today and say: if you did not make any distinction; not even distinction of world, body, and mind, nothing which is ‘me’ or ‘mine’) do you depend on these distinctions for Your Existence?

All these are just constructs; all these are just belief systems. Not the appearance of this play, not the appearance of this realm; these distinctions are just constructs, thought constructs. We have been discussing this. What is the body? We’ve taken a set of sensations and perceptions and included that into one theoretical notion called ‘body’. We have taken another set of sensations and perceptions and called that ‘mind’. And then we have a super notion: called ‘body/mind’ in Advaita circles. [Chuckles] All notionally. In just the appearance of all of this, there is no distinction being made. And the trouble with distinction is only that it leads to this false sense of separation. Something is treated as ‘me’ and something else gets treated as ‘other’. This is duality; this is separation …, which is never really happened.

So, look around; actually, look around, without interpretation or judgment. Is there me or another? Is there any separation? Do you have a boundary?

Q: My itch is my itch.

A: Oh, yes. Who is the ‘me’ whose itch it is? I am not saying that the itch will not appear. The sensation will still appear. But isn’t it in the same space of Existence? Is your itch appearing in different space compared to where this voice is appearing? Isn’t it in the same space in where this body is being perceived? So, why do you call that sensation ‘mine’?

I know you are joking, but still it is a good point. Why we call that sensation ‘mine’ and this sensation outside me (like this voice or another’s voice) ‘another’? How do you hear your voice? It’s also in the same space. But one is ‘my’ voice and another is ‘not mine’.

And this is natural to us. We have been taught this. As children we have been thought this. ‘This is you, this defines you, this is another.’ Naturally, you’re just effortlessly existing, containing all things, contain all appearances.

Q: Is it that the body appears to be another?

A: It appears to be another, without interpretation as another? That is why I said ‘Look around without interpretation or judgment.’ You are seeing all these qualitative appearances but does the sense of ‘me’ and ‘another’ come without a notion? This hand is appearing, that hand is appearing, and that hand is appearing; without any notion, does it become my hand and another hand? No; just appearances in the same space of perception, in the same space of Existence.

Then what can happen? The second thing is that we seem to have this visual perspective, the centrality of the visual perspective, which seems to be centered around this body and seems to be looking outwards from here. And that’s why so many of us (although we know that this is not true) we still feel like ‘I must be one object which is sitting inside this head’. That is why I ask this question:’ Is the back of your head in front of you, or behind you? Where is it in relation to you?’ It is a good contemplation, although it can seem a bit strange, because it looks at this belief we have that ‘I am something contained within this container, this body container’. But then, when we observe the sensations which we call ‘the back of my head’ and try to find our relationship with that, we find that it is just another sensation occurring in the same space.

It is so funny that we live this way. When I say ‘Go inside; check inside’ many of us feel that we are checking inside the body. But you, as a doctor [speaking to a doctor in the satsang hall] you know that you are not checking this in the body. [Smiles] I say ‘Check inside. Go to your heart. Experience the Presence of your Existence. You say these words, isn’t it? But you know (as a doctor) that if you were to open the physical heart, it is just a pump; it’s pumping blood. So, this ‘inside’ is not inside this body. It is beyond this four-dimensional realm. You, Your Existence, is prior, is beyond, this four-dimensional realm. This is just an appearing; a manifest instrument.

And these things which are so obvious right under our nose, we’ve never really looked. We just say ‘Go inside’ …, ‘Okay, I will close my eyes. I will go inside. I must be visiting inside my body.’ You are not.

What is this ‘inside’? What is this space or perception in which imagination, memories, thoughts, sensation of the body, all of this are perceived? It is a different space, compared to when all this other visual stimuli is available?

Where is all this appearing?

Is it in a different space?

It is One; One perception, One Being, One appearance.

And as you check this, you will find That which is even beyond this.

I was saying the other day ‘Why do you take only some sensations and call them ‘me’? Why don’t you take then every sensation and every perception and call it ‘me’? Why don’t you take that entire space in which all these sensations and perceptions are (including thoughts and memories, imagination; everything) and call it ‘me’?

Then you say ‘But even in this, there is something’ …, why don’t you Take that which witnesses all of this also. If you have to use ‘I’ or ‘me’ for something, make it fully inclusive then.

This is the great part about Advaita. We can make everything fully inclusive and say it is ‘I’ and See it is ‘I’. Or you can say ‘Not this, not this, not this, not this.’ But you came to the same place: That which includes everything.

Why? Because the greatest aspect of YourSelf is this unchanging Awareness.

The dynamic aspect for it…, is just a flickering movement of light and sound.

There, where You find This that is aware, you find this Self which is aware.