Already, Intuitively, Always - 24th February 2023

I'm a bit of a shock, yes.

Don't worry, just feel at home and leave some noises for you to see. Just see if it's okay. And what's the worst that can happen? He invited me. That's my son next to me. He's a bit... he's a bit ill today.

Do you have a cold? Yes, yeah, yeah.

Sorry, I'm sending all my love and blessings for you to get well soon, my dear.

Thank you, thank you.

You don't have to go to school? No? Not happy? You are happy? Are you happy to say hello?

Thank you. He had a bit of a severe cold, so it will pass soon. So yeah, I'm very blessed that you call me actually because a lot of things are going on. I was looking to this series that you talk about, 'The Chosen', and it brings up a lot. And yes, about the life of Jesus of Nazareth, that is 'The Chosen'. Yeah, beautiful.

Yes, so it brings up a lot and because I hear his words now different from I used to hear them because I know of your teachings as well. And that's really beautiful. I can much better hear what he is saying.

Yes. So what are you dealing with? What is coming up?

Well, I had this thing with being humble, which I'm not very good at. No, you seem very humble. Thing I always think of myself of pride and arrogant. So I had this event that I was leading and for my feeling, it went no good in front of a lot of people. So that was really... I was really humbled by that. And no, no, no, it was my own experience. And so a lot of things come back of what you've said, like you're not suffering... what was it? You're suffering your experience. And what was it? Experiencing suffering, that one that you say. And yeah, and like spiritual knowledge is the first to go. So I really tried and really try to stay and to step out of it again and again. And yeah, so like that. But yeah, I'm very happy that you pointed me to that series. It was really good. Yes, thank you.

Another tip is that reality, God, Self, Being—whatever word you want to use—is pure innocence. It is pure simplicity. The minute we catch ourselves making things a bit complicated, know that we're getting stuck in the wrong planets. The planet of the head has been calling, so use in returning to the of your innocence of the heart. All true knowledge is with us. This is the beauty of this. The mind tells us that we have to be complex, we have to understand anything else, and then we will be better, do better. But in actuality, it's only empty of all of that. And then when you empty of all of that, then there's nothing that can be chalked away as well. Nothing can be chopped away because you're not putting up any sort of elevation that can be attacked. So we approach every moment in our life in God's hand and we don't construct any element of meaning. Then really, unless we have those sort of defenses, it is impossible to be attacked. So it's very good also that if those defenses are there, it's good that they do get attacked. Otherwise, we would hold on to them for a long time. It's very good we do get that because the real is never attacked. It's only that nothing real can be threatened. Slogans. It's very, very good. It's very, very good. And whatever life experiences we have, if it brings us back to ground zero, then they've been very auspicious and useful, as much as we maybe sometimes wish that they would not have happened. But it's helpful actually in reality that they do, as there is no room for us to hold on to anything about ourselves anymore.

I feel like they're... I know that is mine, but when I see you or when I see Jesus, I think it's... I feel impossible to ever be able to live like that because there is still this blah blah blah blah.

But actually, if you look at an entire life, you see, I may look at the life of a sage, I may look at the life of Jesus, which is an embodiment of your being itself, so even beyond what you may call the sage. And if I was to also look at the entirety of their life, it is impossible to follow him. Who can do that stuff? Who can do this? It's impossible to follow. But the trick is that in this moment, it is possible to follow. Yes. So in the entirety it isn't, and we must not even endeavor to do that because that specialness somewhere can take a hold of that as well, that 'I want to be just like that,' you see? But what is the way to follow? It is truly not possible to follow even a doctrine or even the words of a master, you see? We can only follow moment to moment. And what to do moment to moment? Empty of individual will and individual desire. And when empty of individual will and desire, then that is to live in God's way. So there is no comparison also, but that is the way to believe in some sense. Not to take an entire life and pressurize ourselves and say, 'But look at that, that's too intimidating for us.' But if we just say, 'What about now? What about right now?' Okay? Because in the right now, that emulation is possible. In every moment, what is the maximum trouble you have to deal with? None. Some of you were listening on Wednesday where we clarified that there is never trouble through perception. And if you can all see that today, I feel like it will be very helpful because we may feel that trouble is coming from the world, from the realm of perception, whether we call it energetic, we call it family, we call it friends, we call it partner, we call it whatever we call it. But really, if you were to break down the mechanics of suffering, what can cause a stable variable? Yes, or even something that you don't perceive, efficient, independent of perception. When you buy into record, what happens? Can we do that? Try to start with, and I realized some of you may be new, but this is for example and helpful for you. Let's experiment with, okay, let's experiment by starting fully emptying. Just be fresh and empty right now. Simple. You're just being. God's presence, God's life is naturally here. Don't have to think about any this level. Yes, sorry, no. Play with your attention as much as you like. Send it together, perceive whatever you like. Tell me if something changes for you just with your attention, whatever it may be, whichever realm of your existence you may reverse through your attention with the singing out of youth, this evening in our world. Just with attention, try to trouble yourself. Pure attention. Your attention being uncontaminated by a narrative or a belief method. This is astounding, isn't it? It may sound very simple, but it's astounding. That means the world has never troubled us. The world and all its objects and things in it and events that happen has never troubled this. Can we confirm this? And the world includes our body, that which we call my body. No matter what attention may be on, because whatever the content of attention may be, you cannot attack you in reality. But someone you can do with an object or a sensation is to perceive it. What else can you do with it? Anything? We don't see me dancing, trying to be the most sublime beautiful dream or the Kali herself is just destroying everything in your perception. But is it really about that? When you involve yourself in a narrative, then it seems like it is about that. But uninvolved from the narratives, no perception can actually make a dent on your being, forget about a dent on your awareness. Awesome. So now, what additional step is using for you to be traveling in perception itself is not enough? Do we all agree that perception is not enough for suffering? Anyone who doesn't agree? The way I am framing it, of course, you make it a very difficult for you to say the opposite but... so all of us seem to be in concurrence that whatever perception, sensation may appear in front of us, it itself inherently does not have any power over us. Then what do we need to do? Okay, so what we should do before that is that all of us have an idea about what is doubling us, you see, in the world, in our family, at our work, there are Sangha and whatever. So you cannot agree with both things. You cannot not. When I say, 'Can something in the world trouble us?' you say no, and then you hold on to the notion that, 'Oh, but this one troubles, this situation, or the state of the country, or the world, or something,' whatever it may be. So can we all admit today collectively that it's not possible? Or let's talk more about... because there's no point having this conversation but then you come back to it later and say, 'Yeah, it's all fine, you know, in satsang, but in the real world we have to deal with real thing,' which is all for us. Have we ever been troubled by another just in the perception of another? Okay, so then if another cannot, but I can for myself, how can I do that? Is consciousness then you can play this game of being troubled. How do I do that? Can be looked and see what happens when we give belief to earth. Really zoom in on that again, okay? And don't distract yourself is anything else. Let this be the project for the moment. In the space between thoughts, you're fine and you're not talking about 25. Then what happens when you give attention to what what happening? Let's start with that. So a thought is coming, you're giving attention to it. So what happens? And look from your own experience. It's not what you've heard in satsang. Wait for the next thought to come and tell me. Because if you really slow it down like this, you will become free from the clutches of suffering from the mind which wants you to rush. So you have to really slow down. Meet every thought as it comes. Now you just are. Your being just is. You're uncommon. Now a thought arises in your attention. So what? So what if this thought arises in your attention? What a change? Your attention may have seen more broadly, it seems more confined. I mean, it seems a bit more confining, but so what if attention is confined? Suppose it is confined to a pretty thought, using too little dot in front of you, that's all your attention was fixated on that. So what? So we're very universal or confined only with attention. What happened? Then we all confirmed then that nothing happened. I hope you're going too far because now we transcended the world already. Now we are transcending even attention to thought. This is true like this that all of you are confirming or you're just humoring me? Audio certainly buying an idea that yes, yes, we know it's true but still is difficult, easier said than done. That is something important for 12 years. It's easier said than that. Maybe it's easier done than said. Yeah, it's the easiest to be done exactly. Your attention is fixated on the thought. What happened? No, no, you know what happens. So that's what I'm saying. Relaxation or contraction? Yeah, attention, yes. But in the duality of expansion and contraction is relaxation and contraction. What happened to you? And we're talking about the duality of experience not yet labeled. He's not labeled it yet as expansion or contraction because inherently we may believe expansion is better and contraction is worse. And there will be another set of yogis who are saying the attention is too broad, they need to make it one-pointed, you know, at a single thing. You should make it one-pointed, then you see. So those interpretations are conceptually. But just inherently in the play of attention being drawn or limited, what happened? So now what have we done? We've seen that nothing in the world has troubled us. Even in the perception of thought, we are not troubled. So now we're really zooming in on the false identity. Now what happens? What is that step that one is kept which goes 'I am'? Is your beingness pretending or seeming as if it is 'I am something'? That is the step in trouble. Any other way to make 'I am' into 'I am something'? Any other way in the world other than belief? Other than first attention and then belief? Any other way? So if this is true that the...

Nothing in the world has troubled us. Even in the perception of thought, we are not troubled. So now we're really zooming in on the false identity. Now, what happens? What is that step that is kept, which goes, 'Here I am'? Is your beingness pretending or seeming as if it is 'I am something'? That is the step into trouble. Is there any other way to make 'I am' into 'I am something'? Is there any other way in the world other than belief—other than first attention and then belief? Any other way? So if this is true, that there is no other way, and Bhagwan has told us that till it is just 'I am,' it's all good—and we'll talk about how good it is in a moment—but the minute it becomes 'I am something' or 'somebody,' that is where the trouble starts. And the only way to take yourself to be somebody is to give belief to a thought that you've given attention to. Control of attention seems difficult; to not give belief feels easier.

So if you were to zero down on this, then the mind will try every trick in the book to convince you that it is anything other than this, because it doesn't want to be in the spotlight in this way. It wants its false creation, which is like a silhouette of an entity, to be in the spotlight always. 'What about me? What's in it for me? I've been misunderstood. I have been judged. It's true for me, not true for me. What do I feel for this?' All of these are also things that I hear spiritual people—apparently spiritual people—say. But then the fixation is again about the non-existent field. So what is that key that you have to unlock to suffer? It's a very primal power that you have as Consciousness. It is not thought chasing thought. So with the thought, you perceive it with attention, but is that all you do with it? Yeah, this is what you perceive it with. Of course, you don't perceive anything without attention. So you perceive a thought, and then just in that perception—which I call pure perception, or open and empty—what happened? And when they say 'what happened,' did it seem like you lost yourselves, your true selves?

Can we see that independent of belief in a thought, our true self, our true nature—both Nirguna and Saguna, both as pure awareness and as manifest beingness—is apparent to us? He's saying a lot of big things, which is: stop me if it's not clear. Empty of belief in a thought, our true self-nature is apparent to us. Yes, honey? Thank you. Right now, not relying on conceptual knowledge, are you confused about who you are? Of course, if you go to the mind and say, 'Okay, right now, what do I actually know?' it's not about that category at all. It's not about that category at all. So I'm glad we're speaking like this, very, very subtly today.

Now, many of us, when we ask, 'Is self-knowledge apparent to you?' you may look to your mind and say, 'Do I know my Self?' Of course, you can't know yourself there, you see? There's another aspect of you where you cannot not know yourselves. How to access that aspect is: don't access the false. That is the only coming to the truth. Otherwise, what would it be like? What would our life be like? I'm saying these words: if you didn't know yourselves intuitively without perceiving yourself, then you would be sitting and wondering, 'Who is listening to all of this? Who's aware of the perception of sound?' But you don't do that. If it is true that you do not know yourself, you see, you should be constantly wondering what's happening, almost like, 'Who's hearing this stuff?' But you're not confused about that. It is apparent to you that there is an 'I' that is aware of perception—apparent to you intuitively—and you're comfortable with that.

But what happens is what the mind is proposing to you about who you are is so different from that, you see? And we bind to, and we got used to buying into, our mind notions about who we are, that it can seem absurd what you already, intuitively, always know. That's a good sequence of words: already, intuitively, always. That can cut out the whole spiritual journey. They already know. Do I come to it, or is it always there? Always there. So you already, intuitively, always know. But even conditioned by the world, which is operating under the play of the Maya, you rely on its proposals as true knowledge. And we are short-circuiting all of that now by really zeroing in and saying: so what really happened? And we have found that with just perception, nothing is doing. We have to—including just perception of thought. So when we say 'you,' 'we,' or 'the world,' 'me,' or 'this happened to me,' 'that happened to me,' all of that is this proposal from the mind. Because this 'me' that is troubled is not the one that is aware of the hearing of these words right now. It is not that one.

So what is happening? Because in satsang we often say these words, you see, we've already also heard them so often we think we already know a lot of this, so it gets neglected relatively. What I've said is actually atomic, because what I'm saying is without any effort, without needing to do anything at all, that which all of us as spiritual seekers are looking for—as true spiritual seekers are looking for—that is already apparent to us, just not in the way we think. So are we all meeting here at this point? Have identified the true culprit, the true trouble? Or no? Is that the best? Or are you still thinking, 'Oh, it's my work, it's my money, it's my relationships, it's my lack of spiritual progress'? Zero in on the true culprit. It is not even the perception of your thought, but just your ability to give it truth value, which is called belief.

Your ability as Consciousness to give it truth value enables Consciousness to play as if it is 'I am somebody.' You know, 'I am' misplaced as if it is 'I am something' or 'somebody.' And the minute you bind to that 'somebody-ness,' then you want to fail. But the design of the 'somebody-ness' or the lawyer for the supporting this is that it is going to try its very best to try and make it succeed, and you will fight with everything that you think you've got till you really are forced to give up on it. So rather than going through all that cycle, listen to what I'm telling you and let go, because eventually you have to. Either you hear me now or you wait for life to squeeze it out of you.

So in one of the metaphors I use, I'm talking about how the battle is for time, because the mind will say, 'Tomorrow, tomorrow, tomorrow. Truth can wait. I already know anyway what it is, but to live from there, to live in God's light, can wait. Let me be very worldly today.' This is the trick of the mind. What does it want? In the same way that I am saying 'this moment, this moment, this moment,' in the same way, you think, 'Just one, just believe one.' But it's not offering you too much. This idea: 'This is true, believe it.' What happens? Can we take two minutes and just explore for ourselves what happens empty of belief, and then when we do believe, what happened? And the challenge is—the game is—that all of you, it is apparent to you that your unbounded pure beingness and you are that which is aware even over there. This is apparent to you. Try to keep it apparent even as you believe a thought. And you can try the most harmless thoughts: 'The coconut cream, the tea is hot.' They don't seem like they're egotistical—harmless—but see what happens. Are we doing this or not?

Yes.

Destroyed all distinctions between yourselves. The message. Thank you. Your mind is really lovely with things like, 'Yes, yes, it's okay now, but what about later?' Same things as a group, that's all. Yeah, it will say, 'It's easier,' and 'It's easier when you're there.' All these things you've heard many times, just let them go. I'm going to paraphrase this closing from the Yoga Vasistha in which there's a hundred-handed monster. A hundred-handed monster who's actually living in a peaceful forest, but he is constantly troubled. Why is he troubled? Because in every one of his hands he has a different weapon. And who's he attacking with that weapon? Himself.

So the forest by itself is peaceful. We've got all the weapons, but with him, he's only attacking himself. Then what happens is one day he meets a sage. The sage asks him a question because he was very troubled, and the monster says, 'Please help me. I'm so troubled by all of these things. The world is troubling me. All of this is happening to me.' So the sage in his compassion says to him, 'But who are you?' So in one variation of the story or one timeline of the story, the monster gets very upset. 'I'm asking you for help and you're asking me pointless questions! My troubles, those things in the world, you see? You're talking to me about who I am? There's no time right now for this because I have all those weapons about money issues, relationship issues.' See what are the weapons? Same thing. 'You're not helping me with any of that. What is the point of coming to you? And you are attacking me even further by asking me these pointless questions!'

But in another timeline, what happens is that the monster takes the question to heart, and then all the hands start falling away. All the hands start falling away, and he is in my forest peace. And actually, in many ways, this is exactly the story of the Garden of Eden. These are different characters, and we will not have such a happy end, but it's a metaphor about our lives. And I'm not saying it was just metaphorically, but the usage for us today is that it is a metaphor for our life. We may choose to go with our learned knowledge or our own terms about what is good, what is bad, what is right for us, what is wrong for us, or how we choose to live in guidance to God's light and God's will. Same things. So the thousand hands or the hundred hands of the monster are the learned knowledge about things, about ourselves. The way to peace is to be openly empty.

So if at all you've heard anything, the highlight of what I'm saying really is that the only trouble ever in our life is not even the arising of the mind, but it is acceptance of its narratives. We have to work really hard to suffer, because the world can't do it. Even the arising of the thoughts can't do it. We have to say, we have to identify as, and then we can talk to ourselves. And I'm not saying at all take my word for it. You must experiment with this, you see? Experiment with your attention. It's safer, of course, to play with belief when you're in satsang. I would say do a lot of that outside as well. There is no distinction between being open and empty or giving, living in God's light, or being obedient to God's will. It's all the same thing. So it's different guidance based on your temperament, based on what is flowing at the moment.

If there was a gift possible that could show you right now that you are this entire universe and you are untouched by it—you're greater than the greatest—if such a gift was possible right now, that every play in this apparent realm just would become meaningless... Meaningless has not been empty of joy, but meaningless means empty of conceptual meaning. Then what would you do to get that gift? If such a gift was possible? If I said to you, 'I have it in that side of the house, but then you have to give me everything that you got to get such a gift,' but you will be beyond imaginable joy. For those who follow me, then you would say, 'Yes, I will.' Now I'm telling you that it is already what you are truly, and in every way, it is already what you are. And the only way that it can seem like we lost this gear is through identification with a thought. And what is your next move?

I say God we can see, but what about—how is it possible? There must be something there, like a lack of faith, something there that makes you feel like an exchange for something to use in relation to what is being pointed to. It seemed like of that exchange. Do you know what I mean by that? Is that when the mind offers you a proposition, it is going to be about something trivial and worrying, but I am telling you that empty of that, you are in the light of God itself. How is that even a deal? Like that, we would evaluate. Absurd, isn't it? So what makes it not absurd? So there's something which happens.

It’s like a lack of faith. Something there makes you feel like an exchange for something to use in relation to what is being pointed to. It seemed like that exchange—do you know what I mean by that? Is that when the mind offers you a proposition, it is going to be about something trivial and worrying. But I am telling you that empty of that, you are in the light of God itself. How is that even a deal? Like, if we would evaluate, it's absurd, isn't it? So what makes it not absurd? There's something which happens in this Maya; it makes it seem like the unreal seems to be comparable to the real, and that which is meager and full of time seems to be comparable to the timeless. And that is our conditioning; that is our previously nurtured beliefs.

It was then from the instruction manual for your mind to produce the next, because it's also not wasting its ammunition. In the combination, it's going to design very intricately the content of your thoughts so that it lures you in. So how to be free from that conditioning is just this: now. Now, open. Okay? Live in God's life. Don't confuse yourselves for the thoughts. All the pointings—and more—you have more than enough pointing. So all of you have more than enough, more than what you need. You just have to follow. You need to follow something, yeah? And if you can follow what I've said today, that is very, very direct. It's very, very direct because we've zeroed in on the troublemaker and the only way in which it costs, okay?

And the trouble is not just like, 'I have some worldly troubles and it will go away.' The trouble is to take on the false identities. And we take on the false identity and then we say, 'I want to look for the true self.' And that's what the strange animal called the seeker looks like. This is the first: take on a false identity and then say, 'I will create only what I want in my life is to find my true self.' This is the absurd characteristic of a spiritual seeker. It is all part of this game and it's time to snap out of it now. 'I want to be right about these things also and I want God also.' You cannot have God or anything. That is the only way. You will get tempted by the thought only if it is of value to you. Otherwise, it would be talking about giraffes and mongooses. But when it comes to you, does it come like that? It comes very well designed to push you in.

But remember what you're trading away. That moment of all its knowledge, you need to be true knowledge. And for that moment of being right, what have you given up? Or what have you traded away? We have said 'no' to God and said 'yes' to 'me.' It's not as obvious as I'm saying it. Brilliant. That's fundamentally what it is. God's here. You're actually fine. Within that need to be right or the need to know some things, you actually turned away from the no-mind. Your presence of going under the truth of a thought, as pleasant as you may be and as much experience you may have in spirituality, you cannot be under the hypnosis of a thought and keep self-knowledge apparently. Nobody can do it. This is very, very important. You may have had the higher spiritual experiences, you may have seen through this entire game, and in that moment of needing to be right, that is what we are doing to ourselves.

And thankfully it's true, God's grace, it only happens for a moment. But even a moment spent away from God is not worth it. And I have to say that for most of the world, it doesn't happen for a moment, because once you take a wrong bet, you'll try and bet everything to try and make that wrong bet right. So that the two-punch of the mind, we should say, 'Yes, yes, I know the truth, I am your awareness,' but I have to say, 'No, you don't.' How many times have we said like that, right? 'Yes, and I know in reality nothing has happened to me, but I really have to say that...' Well, so you don't really have to. What are you actually saying when you're saying that your reality is untouched, but you also want to give reality to the non-existent one? And that is the power of this evening: that as you give reality to the non-existent one, the real seems to get obscured. And that's why we have satsang. If it is not true that the real seems to get obscured—if Maya did not have that potency, did not have that possibility—then why do we need satsang? Then the whole world is playing that.

So stop giving into conceptual mental imitation in this way, please, because you cannot juggle both water and wine. And how do we want that? It is for God to be in service to you. A very convenient genie that we have, if you can invoke anytime. How about whatever we take ourselves to be, you know, how about we make that in service to God instead? That is the feeling with which I have been asking all of you this question: whatever is occupying you right now, eternally, it doesn't matter what's happening outside. Whatever is occupying you inwardly, who is it about? Who is it about? And if it is true what we say, that we are spiritual, we really want God and our life is surrendered to God or the Master, then how is it that most of the time it is occupied by 'me'? What kind of surrender would that be? Most of the time is to be going to, 'Maybe what about me? But I actually like... I want... I don't want...'

How many of us have truly wondered what God wants from us? Because all of us are very clear what we want from God. He is, but should not do that. Even we have judgments about things like, 'God should judge us harshly because I know something.' But what if we still take ourselves to be separate and somebody? You know, we really contemplated: what is God's will? Who can tell me what is God's will? Everyone knows we must follow God's will, but what is this God's will? Okay, and before we get there, of course, confusing you is very important, but it's very important to highlight some of these things. Because when I say that really when we zero in, then we see it's just a question of belief. Then what happens in the rest of satsang is that all of those thoughts are getting defanged because those thoughts are full of self-interest.

So if you can switch it around and make this life for God, then when the mind comes with offers which are always for the 'me' in some way—even when it is saying it's about wrongdoing—then those are not as attractive to us. See, we don't rush to grab them. And surrender is a beautiful antidote to false identification as a person. So what does surrender mean? 'I don't have will of my own, all is God.' And to convert that fancy-sounding line into simple language, it just is asking me: what do I want? What do you want? What do you want? So that is selfish or self-desire. That is not being empty. To be empty is to... so then let's come to the question: what is God's will? Suppose, okay, I don't want anything. I don't even not want not wanting anything. I really don't want. Truly empty. Not a new position: 'Now I don't want anything.' That's also wanting. So either wanting or not wanting is wanting.

Now, empty of those conceptual positions, how do we know what God wants? There are two ways, and I'm going to try and see it's a few. Either God will do it himself, or he will say to you that, empty of yourself, in your death to yourself, then God is organically moving through. So obviously that is God's will. And if some intervention in the form of guidance is needed, you will hear your intuition speak to you, just like the words of your Master you hear in the same way. And you recognize them very well because you can tell—most of you have told me—that 'When I hear your words, they seem to come from my heart.' And if you don't know what your heart sounds like, you would not have been eager to hear me. So don't buy the rubbish from your mind until it is heard in that deep current.

How difficult is it? It can seem difficult. You may not know. It can seem difficult. So let's try to deconstruct that. Or enough for today? No? A little bit. What is the worst-case scenario? Suppose you left it all to God's will. What is the worst that will happen? You will become a beggar on the streets? You will become irresponsible? The world will call you a loser, a good-for-nothing loser, a waste of space? Now, if you accept that all these things, all these judgments, can and will come towards you—the possibility—is it really that bad? What are you afraid of? Because whatever you are afraid of is what the mind will use. The beautiful toys. And then we heard it funnily enough in my village as we're going to... I will create a meeting for my Father anyway. They said, 'Whatever state Ram keeps you in, just be happy with that.' Who are we to determine that 'This is not right for me'?

And why do we call God 'God'? If rightness or wrongness, goodness or badness was to be determined by us individually, then what have we left to God? Just to execute on our behalf? It's like, 'I have decided this is good, now you go, God, go like this, like that.' The one who can do cannot determine. So it is in these determinations that we create a thousand hands to suffer from. Or that is the bite of the apple or the tree of knowledge. What do we really know that we can say, 'This is better and this is worse'? If it's an open day today, 'It's too warm inside, let's have satsang outside,' sounds better. How do you know? We may not... there may be a lightning starting outside, we can all die. So do we really have the capacity to know anything in this world which is so broad and unpredictable? And all we have is a little bit of inductive knowledge based on past experience.

And yet those who have reported from a place of letting go, from a place of surrender, their life is just such a beautiful place. So who's the one? Who are the one? Is one mistaken? We start to not worry about better and worse, what is right for you or wrong for you, how your life should play out or not. Accept that God... if it is God, you will accept that you will be a humble beggar on the street, but you will have God. Or you could be the king of the world if it is up to God. But it's not our business to pick and nobody to determine which one is better.

So since we feel these sides, we feel this guidance and we choose to follow, and a very clear space opens that is shown. And how do we know when we start... I guess there is a fear of identity creeping very, very easily. Something is being shown and so I want to follow, but images come from what that might look like and what it would be like for this one in that activity and stuff like that.

Okay, let's see. Let's take an example, okay? So can you tell me how it is? I'll tell you how it is being said. Yeah, being... if God wants you to be a beggar, then that is okay. We are a beggar. Now, you are saying that... I'm saying that because your mind will scare you with the beggar thought. You can't spend the whole day in God's presence. 'What if you don't do a bit of work also and you will become a good-for-nothing loser, you'll lose out on life and you'll become a beggar?' So I have already told you, it's all right. If you have to become a beggar, then become a beggar. So that thought is not, hopefully, as important if you accepted that God can keep you in any state. Then God's life... that is the intent with which I am saying it.

I am aware that the mind will also use it the other way, saying, 'I want you to become a beggar, He wants you to do that.' So take some proactive step towards that or something. That's not what I'm doing. Everything that I'm saying is allowing you to bypass or to let go of what your mind's offerings are so that you can rest in peace in the presence of the light within you. So my attempt always is deconstructive; it's not constructive and conducive to creation of a new identity.

Yes, and because we talk so much about that in satsang, perhaps from this is holding on to a message from satsang that 'I want to avoid identity.' So I hear this call, it's very... there is no... just to follow.

Yeah, so suppose you didn't want to... you didn't want to want at all. 'I didn't want to want.' Is that what you said? Yes, instead of not wanting identity or more identity or less identity, that you just... you don't want to want anymore. Okay, how to do that? Let's provisionally say, although I don't...

New identity, yes. And because we talk so much about that in satsang, perhaps from this, uh, is holding on to a message from standard... I want to avoid identity. So I hear this call, it's very... there is no... just a follow, um, yeah.

So, suppose you didn't want to... you didn't want to want at all. 'I didn't want to want,' is that what you said? Yes. Instead of not wanting identity, or more identity, or less identity, that you just... you don't want to want anymore. Okay. How to do that? Let's provisionally say, although I don't like saying these things, just provisionally for now, see that suppose the highest want is not to want. I don't like saying it because I know people get stuck even there. So, but now we say, 'I don't want identity, I don't want to get stuck, I want to keep progressing,' or 'I want to basically...' or whatever I want or don't want. Maybe suppose is that I don't want to want anymore. How would you do that? Is it possible to be empty with the want? Is it possible? It's very intermediate. We have a want, and then which is like, 'I want to be free and therefore I have to be empty.' Is that emptiness? 'I don't want to be caught up in identity and only want God, I only want truth.' Now, I'm going to be able to use for that... that want happens the way I want it. Is that empty? No. And yet, isn't that what most of us do? Empty is a way for us to get what we want now, rather than just empty because we've been guided to emptiness. And because the mind always, in spite of all its double-speak at times, really wants us to be the king of the world. It's like the famous song, 'Everybody Wants to Rule the World.' It's true. There's very... no matter how much we get, it's not enough in any aspect of life. And the Master is saying, 'Accept the life of a beggar,' which is just to neutralize that strong impulse from the mind which will keep telling you to become something important or special. Thank you. But if you're truly empty, neither king nor the beggar is very important. Neither of those mean anything at all to us.

God's calling without identity. Yeah. Okay. Okay.

So to be empty is to allow God's will to unfold, which is received in the heart as God's will. Just to take the example of what you have experienced through this expression, which is to be in satsang. Yes. Can you imagine the absurd things that have come out of this mouth in twelve years in satsang? If there was self-desire, self-judgment, self-will, wanting to have an image a certain way, the sharing of satsang would be so difficult. Sharing of this life would be so difficult if there was concern about these kind of things. Which is actually the most natural language; there's nothing to be done. The heart moves this mind, this restful body, as it feels to, so as it can play out in satsang, it can play out in the rest of life as well. It is not to say that there are never a moment or two of identification in life here, and I feel like every Master's life, there are bound to be moments. So you must never come to believe that we've attained 100% mastery over the human condition or something like that. Do you find yourselves inert when you are empty? No. You know, like, do you find yourself vegetative? Maybe sometime, not always. In fact, most of you will report that you find yourselves more full of life.

Did you imagine that you would do that, or did you imagine what it would be like to share?

Mostly I did not have that inclination or that sense or the idea that it was ever going to happen. Sometimes I just felt like everyone should listen to me; I have to admit that as well. So it wasn't that... it wasn't like bad news because it's very dry. Something was moving here to share this light in some way. But given the usual lazy characteristics of this expression, talking to so many... so Christ created the environment like that, and some of these tips started coming. A few of them have survived the twelve years; I have barely survived myself.

So there's this idea that if something is planned, I'm sure there's a future, you know, in a certain activity. You know, if there's planning or imagining, then that is not in accordance with satsang or something like this.

Yes. Because I may say to you right now, 'Georgie, let's speak. I want to speak to you about your project or something. Can we speak tomorrow sometime?' No, I'm not saying... suppose it is possible to say like that. So is that planning? Yeah. So it's not possible? So then what should happen is there should be no, like, Friday five o'clock satsang. There should be no... you know, it's just like that's the mind's idea of a spontaneous life. Is it a more emotionless life? But the mind always loves to illustrate what the heart can do. And you will go from your earlier person that earlier it would say, 'But the heart can't speak, the mind can speak,' you see? But when does the mind derive its intelligence from that same heart itself, that same spirit, the same consciousness? And say, 'Only the mind can plan.' If you ever want to meet a Master, then you just have to sit outside this door, right? And that's... and then somebody says, 'Okay, I'm flying in from Argentina in March, will I get to meet Father?' Yes. It looks like I'm not traveling. That would be that the heart cannot do the doing, the mind... it's not true. So if the heart can guide everyone to come to the light of God, then what are you saying? That the words cannot also be linked to each other? Could that sound like a plan? The planned sentences happening? So it should just be like random... of course, that is the best sense. So how far will you take it? Understand that we can say to have a structure in language is also part of the plan. Let's break that first. So then the artist is like, you know, left without any mechanism. It is not true. In fact, many times things will unfold from here which make no sense. It will make no sense. Something at work or something like that, and make no sense for tens of you sometimes, and then one day it unfolds in some way. Not that we have to impose that on God, that one day you have to make sense to us. If your heart is not planning, don't plan. If your heart is planning, plan. But don't fall into that trap because you heard this from me many times. Don't fall into that trap saying that, 'I don't plan because that is the plan. My plan is not to plan.' That's the plan. Don't fall into that trap because that is the mind's version of replicating spontaneous spirituality. Those who are not in satsang like this, many times we can get into these kind of confusions saying that, 'I live in God's will, so I don't plan. I will never plan. I have given up on planning.' Have you heard of a more solid plan than that? That strong determination? That is a plan. Whatever we do and will not do is the plan. So, 'I will not plan' is the plan. So the mind always tries to replicate what is actually much more innocent and simple in the heart.

Is it true if I say that we can imagine ourselves performing these activities and it can be from heart, just creating something, and in that case it would be valuable? Or it could be projections of something that is completely ego?

It can happen in both ways. Yes, this is true. Yes. Everything outwardly can happen in both ways. Yeah, yeah. It's never about the outer action.

Yeah. So there is value in imagining or seeing something that might happen in the future if that is clearly...

If it is heart-inspired, yes. Yeah. Like I said to... she won't cause big trouble because of that, but can you imagine that is guidance from the heart? Like in the world, it sounds like a plan. Yeah. I could have also told them the same thing from my mind, saying, 'Cooks great pasta, nice.' How was the pasta, Father? No, pasta is excellent. He's a good added bonus anyway. It's a good thing. So he made pasta for us one time, not even allowed to come to satsang, I think. So the tip for any of you planning to come to India: if you're asked to cook, cook very badly first time. No problem there. Yeah, that is your plan. And you know my love to this thing, I love them very much. Happy birthday, Samira. And so my love... oh, look at myself. But you can imagine little good imagination. Okay. One good tip I have for all of you also is that anytime you find things getting complicated, just don't. If the truth is not complicated... is it like this or is it like cookies? Because you're not going to be helped unless it is deconstructive basic. We had a positive constructive understanding, I will only have to chop that down one day. Then don't increase work for yourself. I mean something, yes. Simplicity. This is... you don't understand, that's the only thing actually. Guruji, don't... I kept saying, 'I don't know what to ask.' Yeah, if you know, it messes everything up. That's all I remember. Humanity. Can we go to Kunal instead? Not heard from Kunal, or if I have, it's been a while. Hello, Kunal.

Hello, Father. Thank you. Hello. Um, I don't really know exactly what to say, but just as you were saying very beautifully, I just felt to show myself to you and maybe you can see something about me that you would like to say.

What is the one thing that you feel like you want to come to him?

Kind of lately, um, it feels like a darkness of my heart. Um, I have done maybe what some people would call sinful things in my past and I am struggling, I think, to find the light of God because sometimes that darkness is still there and I feel kind of trapped, Father. And sometimes I feel like I can't even access what you're saying because I'm too far gone.

I'm going to help you with this. Let's go really slowly like this. The only way that if you were to have a concept of sin, the only way in which we can have it useful in the sense of the direct system we have, is that sin is the error of going with our own judgment, which is the mind's judgment. So therefore, living on our terms instead of surrendering to God or living in God's light. It's really just an error, and that error is always rectifiable in the moment you started to plantain the error of wanting to live life on your own terms, which actually would have been fine, but there's no such thing as life on my own terms. It is either God's will or the mind's will. So that which we call 'my terms' is just the error which most of humanity is making, which is to follow the mind for knowledge and guidance. So that's the only mistake or error which we can shorten and use the term sin. And if you were going to use the term sin at all, that is what it is. Now, even if you were to take that to be true what you have said, that you've come into like some real mistakes, usually do we know that there is no hope? Because God is infinite in His... this is impossible for us to ever make a conclusion like that, that 'I am too far gone from God's grace,' even. Because then that would be to put a human limitation onto God. God doesn't work like that. So trust that God's grace remains and is infinite. Your only job is to live in God's light, follow God's will. And if that same way you could just be open and empty like... so any job and a half is that my Father with infinite releasing mercies is waiting to read this, to use the mistakes of the past to turn around this, live in God's plan. There's no other solution needed, anything whatever that may have happened. Now, I don't know, Father.

Okay.

So I want you to be reassured and not into any sort of disillusionment. And I thought it would do... recognize one of the students. So, but use that activation to strengthen your inner resource to be empty, to be in God's light. Because if you use that sort of determination to make yourself feel guilty and unworthy, that is further doing just the mind's terms. This is the way the mind clues it: it will first tell you to do it, and then it will make you feel guilty. So this is the one-two punch, and the two-punch is usually the knockout point. You know that you recognize that you went with your mind; now it's not too late to change that. Don't have anything, that's fine. Thank you, Father.

Thank you.

You're welcome. And let me know how it is going over the next few weeks. Okay, let's go to home.

Guilty and unworthy—that is further just doing the mindstorms. This is the way the mind clues: it will first tell you to include it, and then it will make you feel guilty. So this is the one-two punch, and the two-punch is usually the knockout point. You know that you recognize that you went with your mind; now it's not too late to change that. Don't have anything? That's fine. Thank you, Father. Thank you. You're welcome, and let me know how it is going over the next few weeks, okay? Let's go to Home.

Hello, Father.

Yes, I can. I'll do your visual a little bit; you can work on it later. I don't know what's happening with the visuals; it's very psychedelic. Maybe nothing. Just wanted to say hi, Father. A little bit dealing... all my love, all my blessings. Continue in this beautiful wave as it comes. You've been doing well.

Thank you. Thank you. First of all, I want to thank you, Father, for really giving so much each time. Like, people like me always, we are coming up, and with your full attention, you are always here for us. And for me, it's so touching. So, thank you. Also, I feel you have some good news. Good news? Give me some good news.

Yeah, I can't give one good new. Um, like, I don't know why, but my mind is not in a good state. Good news will come, and it seems like I spent so much time there. And I don't know why. I don't know why. And it seems like the quiz is very simple, actually. And the simplest thing for me is just to go to a tomb or holy place, and it just takes everything from me. It just... I don't know. Is this part again? No, it was not so clear. You start from there.

Yeah, so just to change something. I don't know. Like, going to holy places just comes so good to me. Like, it immediately cuts...

She said the last we heard was "cuts," and then it got cut. I don't know why internet is like this. So, I understood. I understood what you're saying. You're saying that the mind troubles you, but for you, you found the solution: that you visit the holy place, and in that visit, the mind's trouble or the beliefs—all that identity—gets cut.

Yeah, I don't need to do anything about this at all. They just vanish. And I don't know... good news is that they seem like nothing here, and it's like I cannot represent them to you. But I don't know why I'm like this recently, and it just goes into that much that I just want to die. And I'm with this thought, you know, for some months now. Like, every day thinking that, yeah, I wanna die, I wanna die. And I'm just looking...

You want to die to...?

No, no. I just want to leave this world. And I don't know. It's not like something... sometimes, what is the way out of this world? Just to leave this body? Didn't leave this world like leave everything. Suppose the instinct you destroy this body of ash in this world, or a worse one, Father? Eating suicide... suicidal, what I mean. Destroyed by the... it's what I mean. It's not something suicidal. I just want to die. I don't know. Naturally, it's like my... I don't want to say even prayer, but yeah. I don't know. It's like this.

When you die, what will die?

My troubles.

And what is causing the trouble? The world is... we work together on this. It's a collaborative teamwork. Teamwork plus me. Not just that, yeah. A good teamwork, so that it makes me think like I just want to die.

Suppose that in this team, one team member gave up on the trouble part, on the trouble creation part. You say, let's suppose what you see is to be true, although we were exploring in the beginning it was quite different. But this is good; it's good enough for now. So you say, "Okay, now the world and I, we team up and we create trouble for myself." That seems to be a big job as we do together, and we accomplish it mostly successfully. So now, suppose that the world's nature is like that; it will keep doing what it's doing. What if you stop collaborating with the world? Is it possible or not?

I'm sorry. Yeah, I'm not blaming you or saying anything. You were joking, and that's fine also. Don't worry. But if it was true what you said, that you team up, what is your part in the team-up? What is your role?

My role in what? In this together, the activity together? You suffer. So some part, the world... I'm unhappy. You're unhappy. Would that be the outcome of it?

No. How do you create that unhappiness?

Um, I have so many ideas about how things have to be, and many of them collected and lived so deeply. And anything which does not go according to this just completely goes me crazy.

So when we say that we want to die, if we were to live without being under the operation of these ideas, then would we still need to? If what could die is the operation caused by these ideas, then what else is wrong with life that we need to die?

Yeah, there is another thing. Like, I don't feel like I don't want to live anymore. I'm sorry, but this is the feeling. Like, I don't know. I didn't left any hope. And it's not a depressive state. It's like I don't want to see any things to live like before. My love for Guruji, for you, it was like a kind of hope, and it just... but connects me to life, and I can call it like hope. But recently, no love for anyone either. I'm not say emotional. I don't know. I don't feel any... I don't know, in any point of continue to be or in life.

And this not wanting to continue, or the determinations of... yes, there being love or no love. This is separate from the mind's ideas which you said earlier? This is a new category, or it's the same category? Like, do you have this without an idea also? Hmm? Like, do you have this without the idea also, that this is what's happening to me? This is what we are doing right now. Without the idea, what's happening with you? Without which idea? I mean, let's say I need for now... feel like it's not... I can see we pick up an idea. Done. I will be able to tell when you've done this before. When you're speaking from your heart, I can tell, and you can tell. Answers... you can also tell them. You can smile if you want; it's allowed.

Motion. I don't know what I want from myself.

Okay, I can see. But no, this is still the wrong way. Yeah, because I want to take it as a guarantee that I won't go there again with that. It's the same, same way. Yeah, but because I'm coming, you don't allow me to speak because you trouble yourself when you believe anything coming to your mind. Get me? If you feel like I'm troubling you by not doing that, but I just want to introduce you to the aspect of yourself which is not troubled. And if you don't give it time, then the mind will come back with its "over this" and "who got that." And I've heard every "over this" and that from all of you over so long. I know it never helps you. It's just like the thief will never give up its address. The same. What's wrong with staying in the heart?

Nothing wrong. It's just... it does not bring the result which I was thinking that I want and I'm expecting.

It's important for me to... what your mind expects? You're right, and it's not meant to. It's not a genie for the mind to fulfill its wishes.

Yeah, this is where I go crazy.

No, your mind goes crazy. But if you leave it to your friend... why does not God give anything then, Father? At least some sweets he can give. He's giving your next heartbeat, no? Next breath also. Oh no, that you can perceive this world as... in whose lives that I have? We already moved them back to him. Then I'm saying I want to die. I can give all of them back to him. Know how to do that? If you think that doing something to this body or what... I don't know what, because you said it's not suicidal. But whatever your way of giving it back to him, you have no knowledge that that is really going to be the end of your perceiving of the world. Yeah, I don't know. It is... I am telling you what is the key so that whatever, whether you are in this world or not in this world, whether the world is in you or not in you, you'll find if you live in your heart. This is always amazing to me because what happens is the mind will tell us, "If I can't have what I want, then I don't want to live." Absolutely not.

So the battle within me... I don't know why there is that much battle. It's not that I really want them. I'm happy with that, but at the same time, it's just...

Yeah, but then tell me. You say, "I'm happy with God," but when you say a "but," it is saying that "I am not fully happy." Yeah, I'm not. What does God want? We are always so concerned about whether we are happy with God or not. Have you ever questioned what God wants from me, or in general? Okay, what does God want from you? How can you meet that? How can I meet that, or how can you find that? How can this knowledge reveal itself to you in terms of what God wants? Because all of us have a report card for God. Oh yeah, "I'm happy with God," or "I'm not happy." We have a report card. But what does God want? Nothing. Do you know this? He's happy by his teeth. I was asking whether you know this, and how do you know this? How do I know this? I'm just saying he's like... it's the parents now. So as his light is apparent, are you also there? A separate one also? I'm there, yes. Like which one? Where is that one? Where is the subject? Yes, very, very literally this. Like, there is not somewhere. It's like some kind of state which is like this.

That state is you? No, I'm holding on to... it's... I don't leave. How are you holding it? With which hands? Not as hand. It's like I feel it. You're holding on to a feeling? No, I feel I give life to that one. Yes, with what? With what tool, with what instrument do you give love? How do you hold on to it? If our attention is fully with the perception, are we holding on? It's not possible. You identified the culprit correctly. We should be... waves are there. You hold on to the falls because you bind to the ideas which the mind offers you, and in that way you hold on to it. But without that, you're just fine. And the mind has a big problem with usually being just fine. It's a coupled one. One is with servant; the troubled one serves the mind. The untroubled one is in service to God. Is everything that you want worth all this trouble that you don't even want to live? You know why I want these things? Because I just want to be with God. I think that if I have them, then nothing will trouble my being with God. I mean, again, I want them for God, not for myself.

So you can hear two voices which will both try to guide you to God. Your mind will give you ideas about one thing and becoming better and being with God and even troubling. And you know, intuitive voices... I do yourself, Guru presence. What can I do? Which one are you following? My mind. That's not good. But I will do. I will continue to do, continue to follow the way. What is the reasoning behind that? And good. Yeah, so what is... what will you achieve with that? How will your anger be justified or satisfied by troubling yourself on you? I see how it is. Okay, I understand. It's like the child loses: "I will not eat my lunch, I will not eat dinner because you don't fulfill what I want. Don't do the prayer." Is it like that? But even in that, you are actually counting on the fact that God loves you and then trouble yourself. Then God... because God loves you, then God will be affected by that. And so that is like a child will behave with their parents, because your child will not behave with a policewoman like that. See, we can count on God's love for you, but you have to count it with light. More and more getting into this childlike defiance and all this because you're only troubling yourself. From the... pick it up soon. Thank you all so much for being in Satsang.