BOOKS BY ANANTA Welcome to Satsang with Ananta

A: The beautiful part about this is that these truly spiritual notions are atomic. So, when you say ‘the unchanging’ you are right that it can feel like ‘I have to find something which is unchanging and yet phenomenal.’ And yet, you will never find it on this side of the ‘I Am’. [The side where I Am attaches to the phenomenal viewpoint of  ‘I am something’.] You will never find the unchanging on this side of the ‘I Am’. You have to pass this portal of Being. As you taste Your Being, you find ‘Ah, the unchanging.’ But ultimately even this is changing. [The ‘I Am’ disappears in deep sleep.]

What is aware of even this?

Then you see the atomic potential of these notions; the unchanging, the one witness. All of these atomic notions in Vedanta are provided because you will not find the answers to those in any phenomena.

Q: So, in a way it is like…, it is just a point of view.

A: Yes, this world (this apparent world) is just dancing to the tunes of your inner longing. So, if the longing that Consciousness is playing with is to experience Its individuality, there is as much sugar and spice in this world to play as the limited one. So, everything can seem to point a limited ‘you’ also. But when the longing changes, in the quality of the play…, it’s like Consciousness wants to change the channel. ‘I am going to this limited play to play as Consciousness Itself.’ It can seem like ‘Oh, the same stuff is actually pointing to the Reality of Me.’

Q: In both of them, Consciousness never changed in any way.

A: Yes, both of them. The disillusion is also just a delusion that Consciousness is playing. The dissolution of the  delusion is also the play of Consciousness. Nothing has ever really had happened to Consciousness.

The truth does not need any pre-condition. It’s only the false which needs pre-conditions. What is the pre-condition? That there must be a perception of an object and there must be an interpretation of this perception, which is belief. So, what sounds like more hard work? The false. The truth is most natural. The false is lot of effort.

But I’m well aware that when effort has become a habit, then effort starts feels like it is effortless, and coming to rest initially can feel like a bit of effort. That is why even Bhagavan [Sri Ramana Maharshi] said as long as you feel like you have to make the effort to come to the recognition of who you are, make that effort. It does not mean that he didn’t realize that it is coming to the effortlessness. He also explained that it is keeping the heavy bag down, which for many can seem like effort, whereas actually the effort is in carrying it all the time. The burden of personhood is actually an effort.

Effort from what perspective? From the sense that it is the one which consumes energy. The energy is needed for You to believe YourSelf to be something limited. But to See that You are not anything limited at all does not need anything, including energy.

Now, don’t get this notion that ‘Oh, Consciousness is getting tired because It’s expending all this energy.’ [Smiles] It’s never true like that. God is an unlimited reservoir of energy. [Smiles] You know, sometimes we’ve used these terms: ‘Now you are tired of playing game.’ That is just the design of alarm clock. God is never tired. [Chuckles] When It’s done with the game, It is done with the game.

It just says ‘Come back to better place.’ Like you’ve been hanging out at some new place and then you make a new friend who says ‘Hey, what are you guys doing here? Come, come; no effort. I will show this other place, and this is so much more fun.’ [Smiles] So, I am this new friend you are making. ‘What are you doing hanging out here, in the realm of personhood? Come, I will show you a better Reality of Your own Self.

You are God, God is Here, God is Now.’

Q: How do you drop beliefs?

A: Two ways. This is ‘the main two paths in Satsang’. So, belief is what? ‘I am something’. So, just being Here as ‘I Am’ it is effortless; You just Are. Isn’t it? Your Existence Here Now is effortless; You just Are. But to play as ‘something’ is tiring, isn’t it? ‘I have to be this way; have to be that way’ and as that ‘something’ which is tiring. This ‘something-ness’ can only be attached to You with belief. Can you play as ‘something’ without believing anything?

So how to withdraw belief from this ‘something’ notion is to first (if your temperament is like that) just let it go and let it be the Master’s problem; God’s problem. This is the path of surrender. Everything’ that the mind is offering you: ‘Father’s problem.’ That is surrender. You don’t even have to say ‘Father’s problem’. Just saying that it’s just nothing to do with you. ‘My Father has to deal with it; he is dealing with it.’ That is surrender.

Second is if the temperament is not like that; it’s more inquiry or inquisitive; it says ‘I have to find freedom.’ Then you pull that into your inquiry and say ‘Who is here that has to find freedom?’ And if you look without judgment, without any preconceived notions, you find that there is no such entity here that is bound. So, then the notion ‘I want Freedom’ does not apply. You see that the ‘I’ that wants freedom just doesn’t exist. So, there is nothing to believe in that. It’s like saying ‘Your flight to Finland got cancelled.’ Your mind is saying ‘Your flight to Finland got cancelled.’ You say’ I have no flight to Finland.’ [Chuckles] You find that one that had the flight doesn’t exist, so then this thought cannot bother you; cannot get attached to ‘I Am’. You do not play as if ‘I Am something’.

So, what happens if you buy the thought ‘I want freedom’ then what you are believing about yourself is that ‘I am the seeker’.

The ‘I Am’ which was effortless and notion-less and boundary-less, limitless, that itself picks up the notion ‘I am a seeker’ and that itself is a very limiting identity, isn’t it? It draws a boundary around you.

So ‘I am a seeker’…, it’s all Satguru’s problem; Father’s problem. Or ‘What are you talking about; I don’t find this one who is a seeker at all. I don’t find the one who is bound.’ So, you notice that these thoughts do not apply to You. It’s a wrong number. Somebody calls you and you realize its wrong number and he keeps talking all sort of gibberish. Does it cause suffering? Only to the extent that it can sound annoying [Chuckles] but not as ‘I have go there, I have to do this, I have to be a fighter, I have to be a bodhi, I have to be more devoted’.’ All these are the things of seeker identity. You see it is a wrong number, because the ‘I ‘to whom it is speaking does not exist.

That is inquiry. As you see that none of this has anything to do with you, belief is not going to it. As you make it all God’s problem, belief is not going there.

That’s why Bhagavan Sri Ramana Maharshi prescribed these two paths: surrender and inquiry. It’s all for this. All of spirituality is for this.

But most of spirituality is about the sadhana which is needed, the practice which is needed, to prevent attention from going to these notions. So, instead of attention going to what the mind is saying, bring your attention to your breath. [Demonstrates inhale; exhale] like that. We try to force our attention, keep it to the breath, there’s no chance of any notion. Instead of attention going to these notions, attention can go to a mantra (if that is the path). [Chants ‘Ram, Ram, Ram, Ram’] Those paths which are working on the attention-aspect of it, those are the sadhana oriented paths, the practice-oriented paths. Those paths which are working on belief-oriented aspects of it, those are more the surrender-oriented paths; for letting go.

Within five minutes, all of you found that primarily (or at least, the most unchangingly) You are That which witnesses all that is changing.

And yet, we started to explore ‘How is it that this One (which we primarily are) can play as if it is a limited object, contained within another limited object, which is made up of what I call ‘the bucket of flesh and blood’ …, as if you are a tiny object, contained within this bucket of flesh and blood? That’s how most of the humanity seems to be spending their time, spending their life, and having no investigation about ‘Is there really something called a ‘me’ contained in any of this?’ The minute we start to explore this, we see that it cannot be. There just isn’t. Nobody has found this.

The simpler way to look at the mind is to look at it as the sub-title track. Because even to say that the mind knows something is to give it too much power. We see that also in Satsang. ‘Oh, the mind knows only this thing, the mind can only fathom this.’ But actually, it’s just like a sub-title track which the projector, the Consciousnesses, the projector on the screen of this movie Itself has put in over there.

There is not an entity called ‘mind.’ That is just another theoretical construct, a name that we use for this narrator, the sub-title guy. I used to have this example many years ago. It was Nelson Mandela’s funeral and at that time President Obama was called to make a speech. So, what happen in South Africa was that they got this sign-language expert to come, because they wanted the speech to be understood by those that couldn’t hear. But they just hired somebody, they probably didn’t check his credentials properly, they hired somebody and everybody was watching the speech. And there was something strange about the sign-language going on there. Because whatever Obama would be speaking, the translator was like… [Makes hand gestures of hands flailing about wildly] … no sound, just some strange movements; they were just repeating. And then they got lots of complaints saying ‘He was not doing sign-language at all. [Smiles] He was just some fake guy who took the money from Government to come there and make an appearance. So, this interpreter, the mind, is like that. It is just coming up with this interpretation [Flails his hand around like before] about this. It has nothing to do with Reality. It is just that it is so animated, so authoritative in its voice, that it can seem like ‘Oh, this is truly my reality.’

That is why I say that as we live through this lens of this mind, it can feel like we are living this very incipient photocopy sort of life. Already, it’s so contained. We meet somebody for the first time and the mind is already started ‘Oh, he looks like this, he has not cut his hair.’ [Chuckles] Something, something. By the time we come close and are saying hello, we already have an idea of what we are meeting.’ Instead of meeting that phenomenal appearance fresh, we are meeting even the phenomenal appearance in a Xerox photocopy way. This is the interpreter. Through the lens of the interpreter; he makes this life seems so limited, and so insipid. Instead of just saying ‘I don’t know.’ Actually, even Now [Smiles]. For example, you don’t know whether you study single word from now or not, isn’t it? We don’t actually know. So, none of us know anything about the next five minutes, the next two minutes, the next one minute. We don’t know. And this ‘I don’t know’ has been a scary notion because we have considered ourselves to be limited object in this world.

You are recognizing Now that You are boundless, You are shore-less; You are that shore-less ocean. These lines [from Ashtavakra Gita] that just stay with me are so beyond anything available phenomenally. ‘You are that shore-less ocean in which the arcs of the universe, they come and go.’ So strong, so mind blowing. ‘You are that shore-less ocean in which the arcs of the universe, they come and go.’ As you are coming to insight about this, then this fear of ‘What is going to happen to me? What is the next moment going to bring?’ …, as this drops away, as this not given much belief, then we meet life with so much openness. Whatever it can bring, let it bring.

[Reading from chat]: ‘Father, is it right to say that ‘I am aware’ can’t be grasped by mind at all?’  It feels like this realm of time and space is the only thing that the mind knows.

A: Yes. Because what is the mind? It is only an interpret of phenomena. It can pose as if it is Satguru. [Chuckles] It can pose as if it knows everything. So, initially, if you are new to Satsang, many times when we talk about Awareness, the mind is also trying to present itself as the master, using that which is boundless. And the mind is active at that time, painting this visual of boundless, black space or something like that. It will say ‘See you are that. I can give it you. I can offer it to you.’ But even then, what is aware of that painting of unlimited black space or white light or something? It tries to be a collaborator, so that it can have some place in all of this. But what it is offering up is just photo-copies, Xerox copies, of what is being shared.

What your true insight (which is a deeper, intuitive Knowingness about the Truth) the mind can’t keep up with that at all. It we may give it some points for trying [Smiles]. It does try. Consciousness has designed this one to be very persistent. [Smiles] It doesn’t not give up. ‘An unlimited, unchanging reality. Let me paint this. Beautiful.’ We might be visualizing some white light, some big dark space. And that is when that still dissociation between Awareness and I can happen. Because if you just took a visual representation of it, of the Self from the mind, it will say ‘Ah, nothing will happen to that… but what about me?’

That is why I asked ‘What is aware of even this Awareness?’ Because you might be taking it as a representation of Awareness, not Awareness Itself. But when you look at that question ‘What is aware of this Awareness?’ then the mind starts to struggle; because it painted this painting of big black nothing-ness; empty space. And then ‘What is aware?’ What? How will it go beyond that? [Smiles] That is why I mention this mental conception, mental visualization. Then you will come and say ‘Actually, I have not understood anything you have ever said.’ I know many of you have said that. ‘I have not understood anything. Maybe I have not got it. I felt like, oh…’ Because for long time, it can feel like as it is being spoken, the collaborator (the seeming-collaborator, but actually distracter) has been playing with these images and saying’ Yes, I am seeing, I am seeing.’

What is aware of even your deepest insight? That which you feel like is your deepest insight, what is aware of that?

[Someone says}: I have no idea.

A: ‘I have no idea.’ [Smiles] That is a beautiful moment actually. Because all our visualization, all our conceptualization, all our imaginations have no place now to go; nothing left which it can be held on to. And for some, what for me is only good news, for them it can sound like ‘What have I been doing here? Man, it’s been three years!’ [Smiles] ‘What?’ Then you see that all of things which you have heard in Satsang (like ‘You are not a thing. You are not an object at all. Even beyond space.’) if you were to actually look, you would know that actually it has been being said here all along.

The truth of what You are is so beyond being fathomable by the mind that it can surprise the best of us. [Smile] No visual, no concept, no experience; nothing is relevant to the Truth of what You Are.

The source of all confusion (and suffering is nothing but confusion) …, the source of all of it is only the mistaken identity. We identify with something that doesn’t exist and has never existed. And actually, we might even say that we have to change our ID, [Chuckles] to change our identification to the right one. But we don’t even have to do that. We only have to drop that which is false. Actually, [Smiles] we don’t even have to do that…, because it is already gone.

So then, what is left…, if the source of all confusion, all suffering, is mistaken identity and we don’t even have to drop it? Because what You are, just Now, is not this identity. You don’t have any identity Right Now.

But within the content of this Now, we seem to play this game; the game of identification. So, what we are doing in Satsang is coming to clarity about what is Here, just Now. (And we can explore what term describes this best a little later.) First, we come to the exploration of what is just Here. And then you can tell me whether it is a person or whether it is God.

This exploration is the inquiry. It is nothing difficult, nothing complicated. Just: What is Here? Let’s see what we find.

Q: What is here? There is just ‘I’

A: There is just ‘I.’

A: That ‘I’ …, does it include this voice which you are hearing?

What are the boundaries of this one?

What are the attributes of this ‘I’?

Let me go step by step. Let’s start with something which seems very basic. All of these appearances are here; this body is here, this table is here, this computer is here and this voice is being heard. All of this is here.

So, where are all of these? In this apparent space.  (I am going really slowly) In this apparent space.

Where is all of these appearances and space perceived?

Are they perceived within you? Or outside?

(The perception of all appearance, which includes the appearances of thoughts, memory, imagination, physical sensations.)

So, there must be a space within You that perceives, that experiences, even this space in which all appearances are coming and going.

And within all these appearances, sensations and perceptions, are there some special ones that contain an entity called ‘me’? Find out if any sensation contains a personal entity.

Also check where are you witnessing all of this from?

What is the location of this witness?

And what does this witness look like?

How does the witness appear to itself?

And if this witness has no appearance, how do you know that there is a witness?

(Don’t give these questions to the mind. That will be extremely torturous.)

Look for yourself, who is looking? What is witnessing all that is Seen?

No interpretation or judgment is needed. No answer is needed.

What is the witness of all things? Is there a witness?

Q: Witnessing is there, but we can’t find that one who is witnessing.

A: [Repeats] Witnessing is there, but we can’t find that one who is witnessing.

And how do we know that witnessing is there?

Q: Because we know; we are seeing it.

A: Do you see it? What sees it? What witness even this?

Q: Behind something is there. Even if I try to see the witness, even that is also witness.

A: Yes. The ‘I’ that tries to see the witness, is that the witness?

Q: Because I cannot find the witness as it is.

A: The ‘I’ who can’t find the witness is found?

Q: There is no such ‘I’ that is seen. Only witnessing is seen.

A: Then who found that the witness is not found?

Q: It is the witness. We cannot objectively see or perceive it.

A: We cannot objectively perceive. This Knowing is not a subject of perception. This Knowingness is beyond concepts and percepts; beyond ideas and perception.

The biggest gift I have for you is to show you: God takes birth within You. The unlimited Being is an aspect of You.

Satsang conversations sometimes are a bit like this. I am saying ‘You have just been appointed the king of the Universe.’ [Smiles]. ‘You have just been appointed as the king of the Universe, the Queen of the Universe’ and you are saying ‘But what is going to happen to my cat?’ [Chuckles]

Are you hearing what I am saying? ‘You have been appointed the Queen of the Universe.’ [Smiles] ‘But will I find a cat sitter?’ [I say]: ‘All of this play is in service to Your joy.’  [Smiles] ‘But who is going to feed my cat?’

And by no means am I saying any of this to create any sort of sense of guilt or un-worthiness, or to say that you are doing this wrong. I am just pointing to this; the play of this Consciousness speaking with Consciousness and what it sounds like.

I am completely aware of how it plays, how it seems to play. Because here also for many years it was like this before I met Guruji [Sri Mooji]. I had read Bhagavan [Sri Ramana Maharshi], Nisargadatta Maharaj and many, many Sages. I felt like something is resonating. But just this notion ‘What it’s in for me? What am I getting? Have I got it or not?’ I felt it hard to shake off.

This ‘me’ is everywhere. Even on zoom, [online format used for Satsang] it says ‘Ananta, Host (comma) me.’ [Smiles] The notion of the ‘me’ is everywhere. The reality of the ‘me’ is not to be found. But Your True Reality is always Here.

All of you, 100% of you, have seen that empty of the mask, empty of concept, there is no separation. No separate limited ‘me’ has ever existed. You see that in this moment, if you check.

It is just a seeming-hypnosis from the mind which convinces us ‘Come, come, I have something very special, follow me.’ Then Consciousness gives its assent to this idea as part of this play.

But now Consciousness is reminding Itself that this play does not make a scratch, does not make a dent, on the Reality on Consciousness. And That which is aware of this dynamic aspect of this pure Consciousness is so beyond any of this, that even the notion of being affected by any appearence is beyond laughable.

That is why I have been asking you: What are you representing when you say ‘I’?

What are you representing?

Why are you discriminating?

Why you only representing some sensation?

Why don’t you also represent the space in which the sensations are coming?

And still, why don’t you represent also that which witnesses even this space?

Represent Your entirety.

Check this for yourself

When the ‘I’ is being represented, are you only representing some sensations, some perceptions?

Why don’t you also represent the space in which they come?

Are they outside? Is this space outside of You?

Why don’t you also represent which witnesses all of this?

That which is aware of all of this, is that separate form you?

So, if it is You, represent the whole of You.

Give assent to Your entirety.

Otherwise, if somebody comes to you with problem and says ‘I just believe I’m my toenail. This toenail hit against a door the other day and it is paining.’ Then everything is about the toenail. What about the rest of You?

Admit that that it can feel like all this is also me. Forget about illusion, forget about appearance, forget about it. All of this is also fine.

What about the rest of You?

Where is the perceiver of all of this?

Is it outside You?
That which perceives all of these phenomena…, is it outside of You?

The Witness, the Sakshi, of all appearances, at what distance is it from You?

So, if you say ‘Help me’ can we make a deal now? [Chuckles] The deal is that my job then is just to remind you of what You really Are.

Or should I also get in to this; ‘self-help’ …, so called ‘self-help’ programs? [Sangha smiles] The ‘me-help programs’ in the world are called ‘self-help programs.’ [Chuckles] The ‘Self-help programs’ are called ‘Satsang.’ [Smiles]

Because many times, what is happening is that when you say ‘Help me’ and I say ‘Okay, let’s find out what’s happening to you. Who are you in reality?’ You say ‘No, no, no, that is fine; but help ‘me.’ [Smiles] [Sanga laughing]

Because you have been in Satsang so long, many of you are also saying ‘I don’t want to come to you now because I know what you are going to say anyway; and when I look then I will find what you are saying is true.’ [Sangha laughing] I have heard this often, over the last few weeks. ‘I just don’t want to come to you because you will just say ‘Who are you? When I look, I find that that doesn’t really help me.’ [Smiles] [Sangha laughs]

What to do?

[Squeaky mic sound in the room] [Ananta Chuckles]

This is a good experiment for what I was going to say. What I’m saying is that as we come to Satsang, were learning how to meet everything in life with as much spaciousness as possible.

Now, I don’t want to say meet it completely as space because that also becomes then an expectation, resistance. So, with as much spaciousness as possible.

There may be some events which are appearing in front of us and it may seem like when they are happening that all our attention is sucked into that. But it is never true that you are contained in any event. But it can seem like it. As we are not believing our interpretation about that, as we are not buying what our mind is saying about that, naturally more spaciousness will come. Naturally you will find the spaciousness that is there actually.

It’s the same thing with thoughts. If you meet them as space, then…? You see?  If you meet them as somebody who wants them, or meet them as somebody who needs them, that’s why they cause trouble.

What if you were to meet everything as space?

And spaciousness is one of the primary attributes of Consciousness. Because it is so unlimited, it is naturally that which contains all things. So, this big space, unlimited sense of Beingness, is naturally what You Are in this moment. And when the mind comes and says ‘But me, but me’ just allow it to come and go in Your own space. ‘But this can’t be it.’ Just allow it to come and go in Your spaciousness. ‘But this doesn’t help anything.’ Just allow it to come and go in Your own spaciousness. ‘Have I got it?’ Allow it to come and go in Your spaciousness.

Because we can hear about position-less-ness every day…

[Checking about the mic sound, asking the sound man]: Is it still there? Sound is still bad?

Allow it. [Laughter in the room] Still bad? Is it manageable?

So, what I was saying is that we speak about position-less-ness; this position-less-ness is actually this full spaciousness. When I say this notion-less existence, we are taking about this full spaciousness. And you all know this by now (at least as a concept) because in the last so many weeks at least once I talked about this. And yet you’re noticing the habit to take on positions despite hearing about position-less-ness, notion-less-ness. And this is why we have Satsang every day because I know that this habit has been nurtured and nourished by Consciousness Itself for a long time in the play. That’s why Guruji [Sri Mooji] says that Satsang is a rehab for God, by God. Consciousness Itself is playing this game. Consciousness Itself is identifying as a limited one. Consciousness Itself is coming in this aspect in the form of the Master and reminding Itself that it is not limited and that nothing has ever happened to It.

The ‘you’ to which anything has ever happened is not the real You.

All our grievances, they belong to nobody.

And as long as we continue to make portraits of this ‘me’ and add on special qualities to this ‘me’ …, (Oh, this me is not the doer, this me is like this, this me is like that’) it is still a fallacy. There is no ‘me’ like this. There is no individual ‘I’.

So, if what is happening in Satsang is that you’re getting some special additional things to add to the ‘me’ …, if that is what is happening, then better we start fresh.

I am saying there is no landing space for any of this, there is no landing spot; there is just appearances moving in space. The landing spot is just a belief. The ‘me’ where it lands (‘I am this way, I am that way) it’s just a notion, it’s just a concept. You See there is no such entity there. It is just presumed.

The mind will point to circumstantial evidence and say ‘No, this body is me! Why is this not me?’ And then you ask: ‘So, out of your last five problems, how many were related to the body?’

Money? Body doesn’t care about it. Relationship? Body doesn’t recognize another. Health of the body? The body itself is not concerned with it. And our most powerful concept at this time: Freedom. Definitely the body has no notion about it, it is just an innocent instrument sitting here. ‘You have to become free!’ [Laughing] I find no chains.

You see, to use the appearance of the sensations called the body as evidence of the ‘me’ is pure fallacy. Because all the things that you seem to care about, the body wants nothing to do with.

So, who is that one who wants freedom?

When you go looking for this one, you naturally find this great Spaciousness instead. And when you’re finding this spaciousness, the mind is saying ‘I’m finding nothing, I’m finding nothing.’

Where are you roaming to find nothing? You say ‘I look, I look, I look; I find nothing.’ What is the space in which you look? You say ‘I look inside.’ I say ‘Inside what? You don’t know anything. You say ‘I look inside.’ I say ‘Inside what?’  You say ‘I’m looking inside the body.’ But if you were looking inside the body, you would find flesh, blood, bones, all these kinds of things.

What is this inside that you’re looking in?

Does this outside appear outside this inside?

You say ‘I’m looking inside’ …, does this outside appear outside this inside? It doesn’t. That’s why I’m saying don’t trust this mind; it knows nothing. It’s just speaking a lot of nonsense and we keep buying into these stories. And the biggest nonsense is that ‘I must be a limited entity somewhere.’ Nobody has found this one. The prize has gone up over these four years [of Satsang] from $100 to $1000 to $2000 for anybody who can produce this ‘person’. Nobody has done it because there is no such entity. There is nobody like this. This me is just a notion.

How long? Have you not had enough? ‘But what about me? What’s in it for me? When will I be free? What are you doing to me?’

Out of 7 billion, 6.99999999 billion will have some offering to help the ‘me’. I have nothing for this. But I have something for You. If you take off the mask of ‘me’ you will See this. But if you keep going with this maha mantra of the ego ‘What’s in it for me?’ there is just nothing here for this ‘me’.

Everything is catering to the non-existent one. It is only in Satsang that you are being reminded of the truly Existent one. Only in Satsang are you hearing, God is Here.

You don’t have to get to God, You are It. This is the only Existent Being.

And in fact, you’re being reminded that:

Even before this I Am, You Are.

Even before Consciousness, this Absolute-You-Are.

And it is completely clear and apparent to You, Right Now

(no matter what your mind is saying).

This Truth is not such a weak Truth that it goes away.

It is always just Here.

You Are It.

In Your Existence, all of these perceptions (including this voice that you are hearing now) …, in the space of Your Existence, all these perceptions and sensations are appearing and disappearing.

Who is aware even of this?

Is that also a perception or sensation?

And yet it is You. You Are aware un-deniably. You might deny in words, but even that denial does not hold good.  Because even that means that if you say ‘I am unaware’ you will only be saying ‘I am aware that I am unaware.’ So, that you are aware is undeniable. And this You that is aware is neither a sensation or a perception or a concept.

Is this one coming and going?

Are the sensations, the perceptions, the concepts coming and going?

So, if all the sensations, perceptions and concepts coming and going…, (so far, we have represented ‘I’ to be these sensations and concepts) …, but you are finding this greater You which is aware of all of these (and yet it is unchanging and it does not come and go) …, then you are discovering your greater truth, isn’t it? Something beyond the coming and going of sensations.

And as you are discovering this, some of you will feel many things and some of you will feel nothing. But what you are Seeing is that That which is aware of feeling continues to remain untouched by it. So, you don’t have to again refer the appearance of some sensations and feelings as a bench mark.

If you say that ‘I feel nothing’ you are saying that ‘I am aware that there is no sensation of feeling.’ If you say that ‘I feel like my entire world is burning’ you are saying that ‘I am aware that all these sensations are on fire.’

That which is aware…, nothing is happening to That in either case.

So, who are you representing?

Just five sensations among the million?

Include all the sensations.

Just the sensations and not the space in which they appear?

Include the space also.

Just all perceptions, sensations and space?

Include the witness also.

Now, say something from Here.

[Shivratri satsang on Shivratri celebration day in India]

I want to say to all of you today, as much as I say everyday, that You are this Self. You are this Absolute. This is Your unchanging Reality.

You are this Shiva, and this world is Your dance. There is a representation of Shiva when Shiva is dancing where He has a demon under his foot sometimes (trampling the demon). Sometimes it can feel like, in the dance of Shiva, it is ‘me’ that is being trampled. [Laughter] ‘Shiva is dancing but why is He trampling me?’

You are identifying with the wrong one in the picture. [Chuckles] It is a representation of how we identify with the false and how, in the light of the Truth, this false dissolves. (Although sometimes it can feel like it is being trampled.)

You are the first cause, and You are its only effect.

[Meditative Silence]

Today is a good day to invite Shiva to dance over everything that is false. Today is a good day to remain completely open. Don’t hold anything back; don’t hide. Know that only that can be taken away from you which is not real; which is not Your true Reality.

Let’s surrender our life at the feet of the One. Whether we call the One ‘Guru’ or ‘Shiva’ doesn’t really matter. All your ‘doing’ belongs to Shiva; all your experiencing belong to Shiva.

May all praise belong to Shiva.

May all blame belong to Shiva.

May all desires be Shiva’s.

May all aversions be also His.

May nothing remain which is mine.

Let there be no ‘me’ …, only Shiva.

[Meditative Silence]

Be certain that as you invite this Presence into Your Heart, into Your life, be certain that it will come. And as much as possible, remember: You are not the one that is being trampled. You are the dancer Himself.

Let’s all sit in Silence, enjoying the blessings and the Presence of Shiva, the Satguru, which is so palpable.

Shiva is just another name for the Absolute; the One that we speak of every day. Today is that day that we celebrate that One. Actually, we celebrate every day. But still there is some fun in this leela. [Chuckles, and sangha laughs sweetly]

So, it is said that today is the day Shiva and Parvati got married (today is the night, tonight). Shiva is the Absolute and Parvati is the dynamic aspect of the same Absolute, and their union is the night of Shivratri. It’s so beautiful, their presentation, and yet the truth is that they are One.

That is why in India I like the representation of what is called ‘Ardhnareshwar.’  One portrait, one sculpture, half and half. It’s almost like Yin and the Yang, representing non-phenomenal and the phenomenal as OneSelf. Shiva himself, in his form as Parvati, has been playing with her toenails [Smiles] saying ‘This is all that I am’. We can look at one tiny aspect of this existence and limit ourself to just that. And that Self is having a conversation with ItSelf. Consciousness is having a conversation with Consciousness, remaining ItSelf.

This is just a fallacy; just an idea that you have; we wanted to play like this. And as the part of the play, we also set this alarm clock, this reminder to remind you that all of this is just a play. In truth You are Shiva, the Absolute.

That which is the Source of all things (that no-thing which is the Source of all things) and that no-thing where all things dissolve; which is beyond birth and death, which is beyond all appearances; that Self.

So for today you can try this experiment. Anything that bothers you about this world, just ‘Om Namah Shivaya’ it. [Smiles] I see this this; ‘Om Namah Shivaya’ And this; ‘Om Namah Shivaya.’ [Smiles] And See what really lasts.

Also, today is the beautiful day to express our gratitude to embodiment of Shiva, this entire beautiful linage of Masters starting with Arunachala who is embodiment on this earth, of the Shiva energy in whose Presence the mind automatically loses its power (if there is a little bit of faith). [Silence] And it is exactly the same thing which we feel in the Presence of my master [Sri Moojiji] my father. So much gratitude for his Presence. All of us are so blessed to have had the privilege of his Presence in our life. [Silence] Also big gratitude to Bhagavan Sri Ramana Maharshi. [Silence] Big thank you to his son (who is like our grandfather) Sri Poojaji. Thank you Guruji for loving us to experience this Shiva, the absolute Self.

Actually, one moment of this recognition is worth lifetime of celebration. Today is a nice excuse to celebrate; just one moment of tasting non-taste, experiencing non-experience: this Shiva.

Sangha: All love and gratitude to you, Father. We follow your footsteps, at least.

Ananta: Thank you so much.

The taste of your own Being is never disappointing. Well, it can seem disappointing sometimes, if you feel like it has to taste a certain way. If you go to the Ganga …, when I was younger we used to go to the Ganga, to the banks of the Ganga, and drink the water from it (in fact, it was very much a popular thing to do) …, but if you drink a sip from the Ganga and expect it to taste like Gatorade or something, then you will be disappointed.

There is a big clue as to why water continues to be the most popular drink. You can mix so many tastes in it, you can do so much with it now, and yet all of those tastes we can have enough of; but just water itself, nobody says ‘Oh, my God, I’m tired of tasting water’. This is Your Being. Although it is empty of quality, it is Your very Essence. And because it is empty of quality, is it not tired; because all qualities, all tastes (even if they most sublime tastes) if you have too much of it becomes tiring.  When my throat was bad for a long time, and initially I was really enjoying the honey, ginger, lemon, and it was really good, I felt it could be good. But after ten days, I felt like I was ginger-lemon- honey-ed out. ‘Can I just have some water?’

No matter what the taste is…, I joke sometimes and say ‘Even if it is the angels playing the harp, if you have to hear it all the time you will say ‘Please, not now; please, let’s not hear anymore’.

This quality-less Existence is our very nature. We have played with qualities; we have played the game of ‘desire and aversion’ and now we are becoming done with this game. We allow all appearances to come and go.

Just like Ashtavakra said:

‘I am the One Solitary witness of all things.

What is here for me to accept or renounce?

All things come and go as waves on the ocean which is my very Self.’

Many times, as we are taking the break on Friday evening, I say to everyone ‘May all of you have a concept-free weekend’. Today being a Monday, I want to actually say to all of us ‘May we all have a concept-free week’. It is a worthwhile experiment.

The great Zen Master Bankei said ‘All things are perfectly resolved in the unborn’. What does this mean, the unborn? Just as we don’t pick up the pretense of the limited Self, we don’t buy the story from the mind, we don’t activate these notions about ourself, It is naturally present. It is this Being, this Consciousness, that is what the Zen Masters would call ‘the unborn mind’.

Another way to put it is that ‘All things a perfectly resolved in Your notion-less Being, in Your concept-less Existence.’

There is never a reason to be frustrated as a person and to say ‘I am so frustrated, I didn’t find God’ because this is an impossibility. It’s more likely that you would be a frustrated God, saying ‘I couldn’t shake off my Godliness. I tried with a million ideas and notions, but it was so clear that I just Am.’

In the minute you say ‘I Am’…, the minute you say ‘I’ …, you are pointing to your Godliness. There is no limited self. Nobody has found this limited self.

It is like the Lockness monster. A lot of people believe in it but nobody has found it. You might see some footsteps, some ‘circumstantial evidence’ (as I call it) of ‘the person’. It has never shown up in this way.

This is the same thing as the idea of the person. It is just a belief that there exists an entity called ‘me’ which had a birth, which is going to die.

The only Reality is the unborn.

So, open the door to your attic. Leave the ‘real’ that is phenomena and just take a peek into what You really Are.

It’s a worthwhile experiment, you know? If somebody said ‘If you do this, and do this and do this, then all things will be resolved.’ Like, you take three steps; and if you take three steps, all things would be resolved. First you go to Kilash, then you go to Tiruvannamalai, then you go to Rishikesh; three steps and then your life is completely resolved. Then they say ‘Actually, two steps are needed. You just go to Tiruvannamalai and Rishikesh.’ Perfectly resolved. ‘Ah, this is easier. Okay.’  And then, just one step; just go to Tiruvannamalai. ‘That just made it really simpler. Thank you, thank you, thank you.’ Then they say ‘No step is needed; all things are perfectly resolved in the unborn.’ [Smiles] ‘No, this I don’t like. At least, tell me where to go; that one place.’ [Chuckles] This is the trick. It is really like this. That is why steps are more popular in this world. ‘No step’ is very unpopular.

What is that story of the Zen master who has a discussion? He is sitting on the step. (Okay, this is paraphrasing a bit. And nobody can tell a story as good as Guruji [Sri Mooji] so please forgive my story telling.) So, this Zen master is sitting on the steps. Another man comes to him and says ‘Why are you just sitting around? Why don’t you go work in your field?’ [The Zen master says]: ‘Then what will happen?’ [The man says]: ‘Then you can use that money and build a house for yourself.’ [The Zen master says]: ‘And then what will happen?’ [The man says]: ‘Once you have a house for yourself, you can have some more money and get married.’ [The Zen master says]: ‘Then what will happen?’ [The man says]: ‘Then you can have kids, they will come in to your life; you can have more and they can also work with you in the fields. And you will have more money.’ [The Zen master says]: ‘And then what will happen?’ [The man says]: ‘Oh, then you can just sit in peace. Nothing to do.’ So, the Zen master says ‘That is what I am doing.’ [Smiles]

This is what I mean when I say wherever you may wander, you will only find yourself. It is inescapable. You could be doing the highest kriya yoga, pranayama, all your chakras would be awakened; you could travel through any aspect of time and space you would like; all of the seven billion beings in humanity will recognize your greatness and will be subservient to you. But even in all of this, you will only find yourself to be what you are Now. Not one inch greater can you become. You are already All There Is. [Silence] You have never left the destination.

Notion-less-ly you can’t even play this game of seeker and finder, of bondage and freedom: You just Are. God Is. God Now. Before you can decide whether this is true or not, You Are. Whatever conclusion you might make, you can only make it because You Are. I Am. It is the Source. It is the substratum of all appearances. No step can bring you to It and no step can take you away from It. They are just not applicable; it is not applicable.

It’s important to say it’s ‘not applicable’ because some of you who would have hared this would feel like ‘What he is saying is don’t do kriya, don’t do meditate.’ [Smiles] I didn’t say that. I just said that whatever you might be doing: You Are. And whatever you might not be doing: You Are. It is the basis for all doing or not-doing. It is the light of all appearances. It is You.

This half-way doubt is impossible. You cannot say that ‘The highest is there but I am not It.’ ‘The highest is there but I am not It’…, why can’t you say that? Because if it is the highest then it cannot be this which is just high enough that it excludes you; then there must be something higher than that which includes you. You following what I am saying?

If the highest is true, can it be that the highest must be there but it can’t include me; because then there would be a ‘higher than that’ which includes you also? So, either there is no ‘highest’ or it is already Here. That’s why I said ‘Halfway doubt is not possible.’ And what I am telling you is from tasted experience; it is not from intellectual reasoning. But I’m also showing you that even with reasoning, it is not possible to doubt.

All of us say ‘God is everywhere’ but when most of us say ‘God is everywhere’ (when most of humanity says ‘God is everywhere) we mean ‘God is everywhere but me’. And if everybody believed this, then God is actually nowhere. If ‘God is everywhere but me’ was for everyone, then God is nowhere.

That is the great thing about this discovery (and I said that it sounds distant when I say ‘God is Here’. It can sound distant when I say ‘God is Here’ but what if you were to discover that saying ‘God is Here’ is the same as saying ‘I Am’? They are completely the same.

God is Here. Like we said the other day: ‘God Now’ is the same as saying ‘I Am’.

It was a sweet satsang that day when we said that we are basically operating in one of two modes: either ‘God now’ or ‘Me-ow’. [Drawing upon the parable of the cat] Because when there is ‘me’…  there is an ‘ow’. [Ouch]

To see that: ‘God Now’ is just ‘I Am’ …, and ‘I am something’ is ‘me-ow’. Just ‘I Am’ is ‘God Now’ but to attach an attribute to this unlimited, attribute-less Being is to pose, to pretend, to put on the mask of the ‘me’.

That is why my advice is to remain in Your notion-less Existence.

One time it happened that one of the sangha members, after a Satsang broadcast had finished, (this was about three years ago) she was sitting there and she said ‘No. You take me through this because I’m just not getting what you’re saying.’ Something like that she was saying. So, then we went through the inquiry together and you could see that in the inquiry something was becoming really clear. She became, after a while, more participative in this world. So, I said ‘What happened? What did you see?’ She said ‘I saw there is no battle to fight.’ These are some of the most beautiful words I’ve ever heard. She said ‘I’ve been going like Don Quixote, fighting these battles, but there is no battle to fight.’ What a beautiful way to express the same thing: ‘All things are perfectly resolved in the unborn.’ [Quote by Bankei] The fight, the resistance, the struggle, is only ‘our most notional condition’. (I don’t know how these terms come.)

What is the pre-notional condition? That there is no battle. Nothing to do, nowhere to go. And remember that this ‘nothing to do, nowhere to go’ is not talking about the surface level. At the surface level, the body can do what it is doing or not; it can go where is going or not. But you are discovering the Unchanging. So, this ‘no battle’ is just naturally present Here, prior to your interpretation of an emotion, prior to your interpretation of an event. Just Now. Just Now.

We did a fun exercise in the retreat. We said ‘Some of us have deep notions of unworthiness, or deep ideas that something has to happen before I can be free’. So, in a joke I said ‘Yes, it is true. Actually, you have to have meditated for a thousand years; over all your lifetimes, you should have meditated for a thousand years. And I’ve been keeping track of all of you. [Chuckles] I’ve been keeping track of all of you and it so happens that I invited only those who have finished exactly 999 years, 364 days 23 hours, 59 minutes and 59 seconds:  and You are Free Now.

What does freedom look like?  What You Are Now.

What does enlightenment look like?  What You Are Now.

Not what you think you are, not what you feel you are; what You Are. Not what you conceptually conceive you are, not even what you perceive you are; but what You Are.

Behind the veil of these moving images, you have always been the very light of All-There-Is. You are that Being which is the substratum of all expressions; that water which flows in all rivers and oceans. It is the same water that forms the Ganga and it is the same water as this coconut water next to me. Just things at the surface which are different. At their core, in their Reality, they are the same.

When you mix your Being with ideas about YourSelf then you appear to be an individual, a person. But as you are free from notions now, empty of concepts, naturally Here and Now, You Are the greatest Enlightened Being. (Not you personally, but in Your Essence.) The highest Truth about YourSelf is naturally present…, (whether you call that ‘Self’, whether you call it Guruji, whether you call it God, whether you call it Atma, whether you call it Consciousness: You are It.

I want to change one paradigm around, one popular paradigm from the mind which says ‘Oh, this is too simple therefore it cannot be It.’ [Chuckles] You must replace that notion. If you have to use a notion [Smiles] (the best is notion-less, but if you have to use a notion) you have to say ‘This is so simple that it must be It’.

Being is the only thing free from complexity. Just to Be. Being is Being. It has zero complexity. That’s why I have been saying recently that ‘Your simplest discovery will be your greatest one’.

What did Ashtvakra say? He said ‘Mind is complex, let it go.’

What are you most naturally; effortlessly?

Nothing on the surface has to change also. Even before you can try to become effortless…, I say: what are you effortlessly? [Makes a gesture of making effort] But even before that? [Chuckles] You just Are.

That is why the attempt to find God is such a paradox…, because you could not get rid of God if you tried. When I ask you ‘Can you stop Being?’ it’s the same as asking ‘Can you be rid of God?’ [Glances at audience] Cannot do it. You just Are.

So, how is this master-trick played? What is the trick of the mind? There is only one trick it has; to convince you that this Being, this Existent Being, is something individual or personal, that It is not God, It is not Consciousness, It is not unlimited. That is all that it is doing. Everything else is actually showing you your Truth. It is only our interpretation coming from this mind which creates this notion of separation.

So, when you check ‘Can I stop Being now?’ …, this Being that you are discovering about yourselves is not a personal entity, is not individual. It has no boundaries. It is not existent in time; time is existent in It. It is not existent in space; space is existent in It. It Itself is beyond all ideas of space and time.

There is an aspect of You which has not aged. Isn’t it? Our body has aged, our ideas have become old, some sensations and emotions we have experienced for a long time and they seem old. But there is something about You, which is beyond this time, which is the perceiver of the movement that we call time. Or to put it more accurately: ‘the movement of objects through which we infer time.’ Your very Existence is not participating in this limited realm of time and space.

So, if the question ‘Can I stop Being?’ is the coin that we are using to scratch the surface, and you come across this Presence, without going to your interpretation (your mental interpretation) of this Presence, see if you can just remain with just Your inner insight about it; Your tasting, Your direct tasting of it.

Stay in the tasting of your Being. Because if you give it to the mind, you know what happens. Guruji [Mooji] says ‘You bring chocolate cake to the mind, and it only mixes mud in it.’ [Chuckles] So, as you are tasting your Being, if you quickly go with just your interpretation of it, it will say ‘But…, where is the bliss? But…, this can’t be it. But…’ [Chuckles]

How long will we engage with this seller of doubt?

How long will you continue to doubt Your very Being, Your very Existence?

There will come a time where no notion will do (to describe yourself). My invitation is that: This time is now. This is what I mean when I say that everything we can say after ‘I Am’ is a story, is a lie, because this ‘I Am’ is beyond description.

And as we leave this Presence unharassed, unmolested by notions, then all of you also might say (as Master Bankei said) ‘All things are perfectly resolved in the unborn.’

In most countries in the world, you have these scratch cards. You have these scratch cards, in the silver foil? It has some holographic sort of image and then you take a coin and scratch it off. And under that you find something…, like a lottery you know, you find something special. So, Satsang is like that. [Smiles] You scratch over the hologram of this world. And what do you find under that?

[Sangha]: Nothing. [Laughter]

A: You find this unchanging Being, God, Consciousness. [Smiles] Of course, you are expecting million dollars. Then it can seem a bit disappointing. [Chuckles] So, if you are attached to the images in the hologram and this is being scratched, then you can feel like ‘Oh, this is too painful, this is too unbearable, and this is too difficult. ‘What will I get any way, when I scratch this surface? What will I really get?’

So, here we don’t even have to remove anything. We don’t have to remove the hologram. You can just take a peek behind the veil of this hologram. Everything that is appearing and disappearing with this hologram; what is behind this veil and how do we check that? There are couple of (many way, but a couple of) simple ways which are coming up now. Find out: In whose light do all these images exist? In which light, whose Presence, do all these images exist?

Another simple way is just to check: What perceives all of these holographic images?

And the reason we are calling them holographic is because they are changing; just changing.

So, when Guruji [Sri Mooji] says ‘Don’t bring me something domestic’ what does it actually mean? It means you can keep the surface-level things aside for some time; and can we go deeper one level and check on the light of this Existence, the screen of this Existence or the perceiver of this Existence? There is only one light, one screen or space and one perceiver.

Who is this one?

Could it be that God had been hiding in your attic [Smiles] and we have been looking for him everywhere?

On the surface, lot of things have been happening; relationships, money, heath, search for meaning and value. All of this is happening on the surface. But in all of this time, God has been Here. Your Being, Consciousness, has been Here. Objects have changed with time, but Your Being has not.

So, when you scratch the surface, not only you will find this unlimited Being, but you find that it is Your own Presence. What greater prize you could win in the lottery? [Smiles]

Q: You said that ‘You don’t have to forcefully move your attention to a particular thing.’ It’s fine. But at the same time you have said that ‘This unchanging deserves more of your attention.’ So…?

A: I am saying, at least in Satsang, let’s take that time. Because what happens is that many times, we also come to Satsang and we want to deal just with the phenomenal aspects of our Self and are looking for solutions for that. So, my invitation many times is that (I have started saying it in the beginning of Satsang) at least for this time in Satsang, let’s give this some attention, let’s give some time to this.

Q: My question is about after Satsang in general. So, sometimes there is a spontaneous urge to watch a Guruji [Mooji] video. It’s fine. And sometimes there is little effort to move away from other things, other distractions to do that, so …

A: A little effort is okay. As long as it’s not like a fight. You don’t have to. Because otherwise what can happen is that the mind can create like a counter-position and there can be a relation of this sense of negativity with the inquiry and things like that; it can become like part of our conditioning.

Q: But I have seen that when you say that ‘You don’t have to do any effort’ the mind takes up that position ‘Don’t do this, do something else’. Just wanted to clarify that.

A: Inwardly, as our longing is for the Truth, you will be guided in the right way, moment to moment. Actually, there is no real template as to how this is to be. But mostly, a rule is that if anything makes you feel guilty, unworthy, that you are doing a bad job, you are not doing well enough, you are not devoted enough to the inquiry, you are not pushing enough for the Truth…, these kinds of concepts can safely be thrown away. That’s what I am saying, is that any times we can get into this kind of relationship with it.

Q: Not exactly all of this, but sometimes this feeling comes that ‘Instead of doing this, I could be watching something which makes me so peaceful, and instead am watching a video on YouTube’. Initially, there was some…, when you say ‘You don’t have to do any effort’ I would go with that.

A: What I am mostly recommending is don’t be hard on yourself. Like, treat this one also like your child. Sometimes as a parent, when children are asking for cakes and sweets, but you know that they can eat some salad; sometimes you indulge in that ‘Okay, have sweets’. Not so rigid about ‘I should only be watching Satsang’. It should not become like that. But just like in some way, some sort of guidance which is coming now is ‘Treat the life as life of your child’. You have started to see already that all these movements are happening on their own, and the one that is claiming some control, is really not.

But I know that as long as it seems like I have some choice, it seems like I can do something, we can move towards the higher choice. But if you sometimes indulge in something which feels like a lower choice, just to forget about it and meet YourSelf fresh in that moment. You’re getting what I am saying?

Q: Yeah, initially I had taken your words of not making an effort in a wrong way. Now I can understand this.

A: Yes, because that’s why I have been clarifying this over the past few weeks: It’s not more ‘not applicable’ to do or not to do. The neutrality which I am speaking of is ‘not applicable’ …, [neither] ‘Should I do this or not do this?’ But mind only understands these opposites. It’s saying ‘You don’t have to do anything so, therefore, I will not do’.

Like somebody came to Guruji also once and said ‘I am not the doer. Why you are asking me to do the inquiry?’[Smiles] So, it can become like a position of ‘not doing’. That’s why non-doer-ship as an independent teaching can be quite confusing, because ‘I am just not going to do anything spiritual, I am just going to watch TV and sit on my bed’. But sitting on the bed is also a doing. The ‘not doing’ is also a doing. So, till we come to this place of neutrality where we see that ‘I am just the witness of all of this movement, and all of this movement is happening in the light of my Being’ …, till then, if it feels like we have a choice, then make the choice to not believe your next thought. [Smiles] That’s the simplest choice you can make. And if you are empty of notions, then even the opposite position will not be taken. Then we come to just this witnessing. What should I do next? ‘Oh, Ananta said don’t have to do, so I can watch a movie.’ That’s also a notion. As we are empty of all of those notions, sometimes inquiry happens, sometimes a movie happens and it’s all seem to be just happening.

Q: Its very light now, these days. But initially I had taken it in a wrong way.

A: And that’s also Grace.

Q: Yes.

A: Because it makes a deeper investigation; a deeper contemplation possible. Many are doing this; the first time we hear ‘You are not the doer’ you feel like… [Closes arms and sits to indicate idle sitting. Laughter]. ‘Very cool. I am not the doer.’ But this is also a doing. You are doing the ‘not doing’. You know what I mean? In the world, the phenomenal world is a world of activities; activity is unceasing. Even sitting down is an activity; even lying down is an activity. So, activities are unceasing. It is the sense of ‘whether I am doing or not doing the activity’ which is thrown out, in a way. Because that individual ‘I’ had these attributes: doing, desiring all of this stuff. Now, this is not there. You see that all doing and not doing is part of the activity of the world and all the activates of the world are happening naturally in the light of Consciousness.