An Invitation To Empty Yourself- 26th Nov 2018

So somehow this idea that there is a 'me' here whose spiritual progress, especially now, is of some special relevance also becomes part of our belief system about 'me' itself. That's why every day I come and give you a guarantee. I guarantee you that God is full and complete right now and there is nobody else. It is the same thing as saying all things are perfectly resolved unborn now. Everything we say up to that is just like saying, 'I don't know this, but I just want to claim it anyway,' you see. In fact, something has to send those. In fact, everything said is that we need all claims and denials on a tree because the basis itself, the 'I'—before we can say that 'I am doing this, I have this, I don't have to'—the 'I' itself cannot be known through this instrument which we have used for knowing.

If at the end of the inquiry all you were left with was a conclusion, like a mental conceptual conclusion, then that would not be in a position. It's a position, and that's a pretty heavy position. It's a pretty heavy position to carry because any time we try to live up to that position of what we conceptually think we are now, we try to live as awareness, live as the Self. Okay, live as the Self, and show who can? How would you live with yourself? Note when you're presenting, is it like trying to live as the Absolute or trying to live as a particular? Maybe heavier than trying to live as a good person, trying to live as the Absolute. How to listen? How did we get here? We try to live with the Absolute. Why did this one start speaking all this conclusion country? They can answer. Okay, okay.

Let's say, let's take another way to approach this. Whatever we are floating, would you say that confirming that the label falls on an appearance is that is to meet it fully or is to avoid it? The calculation of avoids is in a sense because then you put it in that basket. Like this appearance is there, you're tasting these appearances for what it is, but the minute it becomes a 'hand', then it becomes a part of your music box of categories. Then you don't need to experience it anymore because you think that you already have a memory of it. You understand it has five fingers and yeah, it's like this.

So meeting what is just as is, is it beautiful taste? And I'm not even saying that this has to become some constant or something like that. I'm just saying that so much of time seems to have been spent on meeting life in this way with our labels. Can we not give some time to meeting it without labels and see? Life and the perception of life does not have distinctions as its own naturalness. Distinctions come, which is also a part of life, but seems to be like a layer on top of it, which is the subtitles, the interpretive level, the narrative layer which is saying, 'This is this, this is this.' And we believed it for so long that the minute you start to say, 'Okay, let me just taste it for what it is,' it says, 'But you need this. You can't do without me.' Like the subtitles themselves become, 'Come on, keep reading me. I am important for your understanding of this movie.' And for a while it will feel like 'I don't know'. And in a while, this is just emptying out our ideas about what we thought was true.

And all our dichotomies will get up exposing this. If I ask you, 'Where are you?' most of you say, 'I don't know.' But then I say, 'Okay, what are you identified with?' You say, 'The body.' Both can't be true because you know the location of the body is this. You ready now? Very working from whatever sensation that they... you can't even locate them. But what about the one who is watching the specialist heat inside your hand as a chair, which is me sitting over there navigating all of this? The idea itself is ludicrous.

What are you? Are there a bit of a technical questions? Is the world out there an extension of the inner mind? I find that whenever I am onto something about my true self, there is some trouble or distraction which originates from the external world, if not from the thoughts within. I think a better understanding might help me tackle this. The thing is that till we have given all these definitions in our mind—outer world—nothing is inherently saying it is that. I think is inherently anything that we label it to be. It is just something that we use to make a box around it and say, 'Okay, this is what I understand of it.' That's why it can be a bit confusing when I say that there is no mind, there is no body, there is not even consciousness or the Self. It is not... I'm not speaking of what is. What is itself is 'is-ness', you see. I am speaking of these distinctions that remain.

What is the body? It's a collection of concepts that you have, isn't it? That okay, when I see my hands, that is another concept. All of these. Then the sensation that you experience, this is important. So we could have easily said, 'Okay, the sensations are mind and the body is an object to the body.' Okay, it's just a label that we use. But we have used one overarching label called 'body' for these visual perceptions and these sensations. Then what is the mind? Many people define it very... it is mostly Advaita we talked about it from. We are saying that mind is nothing but a bundle of thoughts. But sometimes it also uses the broader definition, which is that everything that is appearing is mind. The Buddha sometimes referred to just being itself as mind. So just how terms are being used. There is no inherent mind. There is no such thing. If you have to use some label, we can say there are some perceptions, and a way for the mind to make sense of these perceptions is to label it as outside, inside, body, mind, overall with being, Self. But are any of these same thinking on this? Inherently nothing has come with that certificate.

What he says is that nothing in the world has inherent meaning; it is just a meaning that we have given to it. So when we drop this distinction between even the inner and outer... because I ask you this often: What do you mean by inner, inside? What is that inner? Yeah, it's like everything could be what? Inside what? Whenever I go inside, or the same as my inner experience. But inner to what? Not inner to body. And when we say outside, outside... even this presumably that it is outside is also outside or inside? Yeah, this concept of 'me' which seems to be the dividing line. But is this experience inside, outside? So they start to look at these distinctions. Just look at them. Don't have to come to some new fresh conclusion that this is how it is, because it will not be definable in that way. It will not be definable in that way.

So if you did not have this distinction—the world out there and my inner mind—and like some sages you said, 'All is the mind,' or we said, 'All is just an appearance of the world, Maya.' And why it is good to check this is because this is maybe raw. A bomb inside means inside me, outside me, outside me. This is where our boundary is drawn. So in these ways, then we keep this idea of separation alive. Not as it one time said, 'Just stop making any distinctions.' And this is enormous because if distinctions were inherent in experience, then you would never give this kind of advice.

I think a better understanding might help me tackle this. See, but I don't want to help me. And I give you an understanding, you're absolutely right that it will help them. I want you to explore some of these things and question some of these things. Either those you feel like are the pieces of your very existence, like time and space, allow some of this to be revealed to you. And this is why many times I say them to put a label is to avoid it. Because I see this very commonly used in this field. We just say 'time', we just 'expire', 'inside', 'outside', 'yesterday', 'tomorrow'. What is it? What is the past? Is there an existent entity called the past? What is the future? You say, 'I come into the past to now.' So what was that past?

We shy away from these questions because of this conceptual mind has no school. It's not in that the mind's range. And in a way we've been taught that in this way that we don't want to hear stupid. If you don't have an answer there, we feel like that is to present you. And gives you many times as, 'But I know nothing. I know nothing.' And he told me that you know things only messes it up anyway. So this idea that you have to have a representation of what is in a conceptual way, you have to have some intellectual grasp of what is itself is something. And most of humanity is of in this way because they are not able to figure out what is going on is going on.

And how does that manifest in this? Because in the secret identity, you want to know what percentage of enlightenment have you got. And mostly because I feel like so most of the spiritual journey keep feeling like they're almost on the edge, just off the edge. 'I'm just almost there.' And you could be like started seeking, 'Good, almost way.' That little two pairs. What is more? What are these reports? Who are they about? Sometimes then how make some new, new adventures start to happen for some of you. There are some experiences which are not so common and dated realized, and then that can also become like another adventure to figure out what is going on. What is going on? Nobody knows. Just like nobody knows what is when nobody knows anymore that nobody was conceptually anything about anything. But I will let go of this duality as you let go of the opposites, the nature of...

What are these reports? Who are they about? Sometimes, then, some new adventures start to happen for some of you. There are some experiences which are not so common, and then that can also become like another adventure to figure out what is going on. What is going on? Nobody knows. Just like nobody knows what is when nobody knows anymore that nobody was conceptually anything about anything. But I will let go of this duality. As you let go of the opposites, the nature of what you think knowing to know something—it itself changes. The nature of what you think to know something, namely itself, changes. And this is indescribable. You know, I love what could I tell you that you would know of all this now? The nature of knowingness, the rules are to know that, to time-capture that mentally and say, 'Yes, yes, this is good. No, no, this is bad. This is what I'm after.'

Something very beautiful we were just talking about, maybe Sharon or somebody pointed it out, saying that in such a sacred scripture which is sacred to us, the Bhagavad Gita, which is the heart of what is called the mystery of Shiva, Shiva Rahasya. And among which Bhagavan themselves in chapter 26 is the best of all the spiritual seekers. If you look at it, it is just 'not this, not this, not this, not this, not this.' This or this is it nothing but an invitation to empty yourself. Whatever you think it is, whatever we claim this to be, it is not that. Even the notion of Satsang, or no, such we know certain or no lack of it. No guru, no Lila, no Shiva in Shiva, the mystery of Shiva. No Shiva because we mistake the notion to be it. You mistake the notion 'Shiva' to be Shiva. You mistake the notion 'Absolute' to be Absolute. The notion 'knowingness' to be knowingness.

So this invitation was to be done with duality because I like very much that he does 'not this,' not the opposite of that. I feel like this is free from these—everything that has an opposite. If your life is free from everything that had an opposite, what would it be like? What do you wake up in the morning? Waking has an opposite: sleep. Morning has an opposite: night. Okay, let me not take it too far. You do it.

Father, should I be careful in choosing what people who I keep the company of, or should I let everything unfold effortlessly? If you are not bound by intellect for its representation, don't particular so what I'm not speaking of is what action should unfold through your body. There's another question which is similar where we're using: should I work at it or should I Guru Kripa Kevalam?

So there, it's a very, very good question because you can feel like this is what we are talking about. Should I get it done or should I leave it to the Master? Is it this? But surrender is not at that level. Surrender means you have this attitude of letting go and not taking opposition. And yet, in this world of activity, things unfold. Even sitting in bed, all these positions, you see. I'm just noticing you can be so... so this realm of activity, as long as you are judging yourself based on activity which is happening in the body, which itself is a fallacy, let go of what those activities are. Whether this way or that way, let go of this idea of devotion because you cannot find the one who would be the doer, the one that is moving these hands, speaking these words. And then, so let go of this false notion that you can do or cannot do, and then you will see what you might be doing and not doing happen on its own.

Guru Kripa Kevalam means whatever actions or inactions unfold, let them be Your Grace if they are anyway. So it's more of a recognition than a request. But if the question is different, which is: 'Should I be careful in choosing what people I keep company of, or should I just not be concerned about that hypothesis?' If you feel like it is a question at that level, I would say, as far to the since you see Father for that we can hold, I would say yes, be careful and don't hang out with the wrong crowd. But that is locking in this appeal. But truly what I want to share with you is that effortless surrender does not mean what action, what activity should... but as long as you feel like you have a choice there, then it's good to check like this at times. Check with those who you feel can give you some good answers.

Satsang has many definitions, but one of the definitions of that phenomenon is that it is to be in the company of the Truth. Sometimes it is also said to be in the company of the good because ultimately it wants to be in your own presence. Don't hang out with anyone who was imposing some ideas on you. One thing you become a certain way, especially in terms of leading you more onto this realm of more and more phenomenal experience like drugs or things like that. What is Ribhu expressing? Well, he says, 'I am a sentient...' Yeah, actually I don't know which words he was speaking of, but he often says neither being nor not being because both don't actually define what you are. There is nothing insentient which is not you. There is nothing sentient which contains you fully anyway.

But even these definitions would not... how would you like be sound like Bhagavan? What would your life be without this thought? What would your life be like if you were not stuck in these opposites? Well, let's make it simple. If you didn't have to know what is going to be even now, with so much energy getting a stadium, isn't something? 'Am I getting this? Not getting? I'm really getting this position. Is it happening to me now? It's not happened.' So these conclusions, we don't know anything about them. What is going on or not? And what is going on? And I hear that I don't have to know what is going on. That policing, but checking, check on that. This is good. I like not knowing what's going on because it's auspicious. Thank you for telling us what's going on. But these are the boundaries of the mind, and the mind will get tired, and that can take the liquid good time, and that is fine. And then you will see that it's such a tiny box. All your opposites are such a tiny box, and the distance between the opposites was just at all. All of your up and down, all of the distance between up and down, it is like the movie which is always seen. It is a movie which is always seen, even and you are aware that there is awareness of the scene.

Now, only that has been misinterpreted with the labels. It's not that the label goes and here's the truth. The truth is always there. It's just like the movie was always playing, but we've been just paying attention on subtitles which are saying, 'This is what this is, this is what that is.' And then you discover midway through the movie that the subtitles were just a plant or a joke. So, but what is wrong is what is. So it has no condition actually. But the misunderstanding, misidentification, has one condition which is the label, the thought, the notion. This is the way Ribhu uses the notion of unborn and the notion... okay, 'I am the person.' This is just a talk. Sorry, it is on the ninth edition now. Now you hear, now it is not there. What if there was no such thing as an underlying condition?

For instance, if I speak to her, when I speak to her, I feel that, okay, I'm not talking to a stranger. And underlying, even if I know that every second I tell myself, 'Okay, I'm speaking to my roommate.' This is something underlying the conversation, for instance. What is underlying?

Yes, so what is your experience of yourself then? Is there like an experience, or just because some words come out of this mouth? If you let me come in from an underlying place of personal... but those words which come from the Absolute place are motivated. Yet even with sharing of Satsang, what is the underlying? But there is a teacher speaking to the seeker, yeah. But underlying, most of the time it happens with training moments where there are no such things. But otherwise, I'm pretty much sure. But this is one very burdensome conclusion. What if I said it is the reverse? It is conditioning only when you feel it is there. Otherwise, just unburden the feeling. Which feeling can define this? Let's get to the bottom of this because we keep feeling that there is some feeling which will be a true feeling. Which feeling can represent itself? Only the good stuff? Compliments and blues, joys and those other ones? I didn't order childhood call, so I... there, do you think points will hit on attendance? But when we make this distinction, 'This is when I am the Self and this is when I'm being a person,' based on some sensation, some perception in... basically, I have this pointing from you: keep your forehead relaxed.

Yeah, have you noticed though that every time you seem to be reading, very caught up in the mind, you've already more relaxed? I'm trying not to be believed. Thank you. No, it seems like an effort.

Okay, I was there for you instantly like you're amazing, you're amazing. Analyzing conclusion. I like you did so well. My back... oh yeah, sometimes of course then I'm doing so well. The only effort thing there was that I would just say at this game I've given you is, you know, the game is just a thought. It's not just a... it's just a thought is just a thought. Just they may know can let anything come and go and something seemed to they have you just notice it's just... you don't have to say it or make a thing about this. Your noticing is it. Everything can come with everything. Any thoughts, especially thoughts critical, can come. Google Calendar. But we all hold that thought hand self-conservative it. What is the baseball further to you ever watch someone do the best open nice my channel I... yeah, yeah, like did you ask you a spy for everything except this?

Okay, so why come to Satsang? To get him, like to get the Truth, to find the Self. And for that, what you need to do? Just a change, not just in the content of this, not just in the witnessing of this. Most of the things that gambling, most of the talks, 90 out of 100 thoughts like just come and go. I think I don't pay attention to it. But 90... okay, but there are these like 10 thoughts. Like example, I have a headache. How can it be answered like, 'I have a headache'? You see, like that is so much.

Yes, what I'm saying is just a thought. It is a thought on... so if it is like a painting, to call it a painting is not about... if it is this going, to call it a song is not about. But how come something takes it as an attack when something is pointed out that the thought is just a form or it is the thought? It might take offense to the term 'just.' It just pays to say, is it more than a thought? 'I have headache.' It is there. It is a kind of like physical suffering.

Okay, sorry. Do I know you think that there is been sensational earning experience? But I have a headache time to get to the best version easy.

But you will try to change it around like this. This body has an idea, Granny. Are you certain about that? Maybe it's a phantom limb type thing, about love type thing. Is it a dream body? Is it everything state body? So as you keep playing with the versions of whatever you could use to represent what perception is happening, you will find that no version actually works. So I am not saying to become strange in day-to-day life. Don't tell people, 'I have a headache,' even a closing. I'm not talking about that. But I'm just saying that even this version, which is a notion... well, if you are open at a time not when you have a headache, can I find the one who has it? Do I really know what a head is or what a headache? I know it may be too much force officer.

So which part of that do you know? You know, I started music.

Okay, we'll go that way then. I have a headache now. So I thought to starting itself is starting trouble. So from this side you can start. What is ready? You looked at really sensations and we've said presumably it comes from here, presumably it is there. But you see, when you start really looking at these sensations, these perceptions, can you really locate where they are? If you might be trained to say that, 'Okay, this is hand sensation,' where is it being experienced? Check like this, and you find that locationlessness is more.

Way then, I have a headache now, so I thought starting itself is starting trouble. So from this side, you can start what is ready. You looked at really sensations and we've said presumably it comes from here, presumably it is there. But you see, when you start really looking at these sensations, these perceptions, can you really locate where they are? You might be trained to say that, 'Okay, this is hand sensation.' Where is it being experienced? Check like this, and you find that locationlessness is more prevalent than you realize. These concepts of space are fitted on top of this natural experience. The concept of spatial existence is an overlay on top of just what is. Like losing 'up' or 'down,' 'left' and 'right.' Do they come by themselves? But what is up? Or give it up for who? And then I have to insist on watching these up and down, but I feel like something open here and I saw that even this is just notional. It is to make that reference again to this body. And again, I'm not suggesting or saying that, 'Okay, change the way you talk in life' or something like that. I'm not saying I am deciding that all these things that you feel we are so certain about, bring them into inquiry.

If Maharaj can encourage you with this treatment thing, I just began to lose all my certainties. That's what realization is. These little certainties that you think of as him, stop. This is the way it is. If there is not definable in any, it is. It seems like the bollocks into the still, but they'll have to label you. Like, is it sitting there saying, 'I am I, I am I'? That is just 'I' to audition. That is the 'I' thought. It's the idea that we desire. It's the item using the other day that 'I' is man. If there was something inherent in 'I' itself, out doing something out, yeah, the completely is not. You can be comfortable chance that not so tick on the back. Oh good, how much baby. So being not little especially, we can say, 'Okay, then I have a special meaning because what it was pointing to as the Absolute in a way it turns.' But inherently, just the sound, it's just what we've associated with as 'I.' Make you see it, this 'I.' And what is it? Where is it pointing? What does it mean? This notion, that's right. But one said, 'I can't.' So he's a loser. I thought you're free. What does it mean to lose the 'is' passing? What is perpetrating? Is it passing or perpetuated?

So let's use these ten thoughts. That's good. Like if you went in a few years ago, I used to do experiments like this, no? Just look and you see that most of the thoughts are summed if you like this, this you have to know now. Is it a prerequisite to an experience? It isn't. Because if there is the sensation which is being experienced, it is being experienced without the label of it, isn't it? Like, do you need to know what is the mountain to see a mountain? Yes, I think. Do you have to know that it is a mountain to see the mountain? So we feel that our conclusions are what this whole world is relying on, how this apparent world is relying on, but it is independent of them. And the 'I' thought relies on all of these auxiliary ones to reinforce it. Not that it's an actual entity or something that is doing on there. The way Consciousness, the play continues, just playing in that way by making this limited 'I' seem central to all of this. The labels will still come. I've seen our game because we reinforce it. It became something has importance, this, that. If you are noticing, 'Okay, label is coming,' then you are not, you know, noticing is it. What are the tools do we have? The minute you notice, there is distance. There is abusing the time distance enables become you. The labels become you, become use, use exactly the composer. Whose are you? Lose them, yeah. Just to be like drinking nice, okay.

So the thought is doing, I don't know what I wanted to say. Some words, I didn't know distinction between effort and monitor. It's very only because both are just labels on what is important. You cannot find the effort.

Opening then, here's this arrogance sitting like, 'Oh yeah, a little bit.' So I just want to expose that, doesn't convey that and it's there. She said very fast, let me see if I got that. She said that some things which touched her and then she felt some opening him because it man which she doesn't want to get attached to any experience. You know, this she has noticed that in the past there can be some arrogance about that. That's good. Okay, Canada's coming home. Before that, I just look at our cars. Question is everything from mind or deduction? Deduction, deduction. I'll use the top deduction incidence deduction. All your faithfulness our direction is a special inference like everything from the Bible, just a thought. Usually it is this confusion influences and I hear you. Okay, my love, I'm gonna mute as you know that's how it works best.

Father, can you hear me okay? Um, I found myself waiting. Can you hear me okay? I found myself waiting and I know that I probably shouldn't. I try not to, but I still find myself waiting on something to happen. I try the best I can to follow your instruction to not to put any interpretation or follow a thought. I struggle with that a lot. And that's that. And I have a question that I want to ask you, but it's such an open question and I don't know if there's identity behind it. But the question is: why are you in my life? You know, I sit and I think sometimes like I'm truly blessed to have discovered Mooji and discovered the teachings and the pointings and to have a personal relationship with you. What else could I want? And to have you personally point to me, I feel like that should be enough to have what I probably shouldn't be even desiring. But I don't know. I don't know if I'm trying to make a story out of something. I just, but that's that. I don't know what else to say because I just probably go around and around.

Yeah, the first part was this idea of waiting, you see. And waiting for something to happen. But the truth is, it's really not in time. Like right now, what is here, what is apparent? Don't judge it. Don't give me a conclusion. Just taste it for yourselves. Maybe speaking emotionally for a minute, I would say that if all of humanity could just have a few moments of this unjudged moment every day, every week, maybe every month, it would be enough. In fact, this seems to be the theme most times when we speak, saying: give yourself this gift. Give yourself this gift of giving one moment unjudged. Yes, this one moment an intense cool. So we think just is an idea of the future, just a projection. Nobody has met this futurism. So these kind of actions, they just in a way postpone anyway. Keeping this meeting then you look like sometimes I see on Facebook that you do some dance, make some music, this kind of thing. So how is that? Is there no free flow in it?

Honestly, and some of that is still some ego, some kind of looking for acceptance and approval and stuff in there sometimes. The whole, there's a community scene, there's some freedom in it, there's some love in there because it was something I was self-taught from me and this is something in there. But along with that, it's an ego in it. It's some, a whole lot of dark stuff with their whole world is. That's a whole nother, I'm sorry the song, I know when you confuse the song, but that's a whole nother thing. Funniest you bring that up, but um, music it's different though. Dance is different, but the music is different. Music I feel is different, but I wonder if it's a story behind that as well. One of the things that I went through in expressing that I have when I do tell stories and my mantras and stuff like that, is there a reason behind it? Then I put you into the equation, then I'd be like, 'It's not a story.' And then I just, but I don't interpret nothing. It's just be confused, Father, just confused. And I just sit on your lap. I tell myself that I just visualize it and just wait. That's when I wait and feeling come like I'm still waiting on something. But I see how, I see all, I see all this phony. I see all this is nothing, nothing completely. And then I wait.

Actually, I know that around anything we can build these structures of concepts and even a rhombus, a code on these things can be there. But I was asking more in terms of just, you know, at that moment, a moment like in the middle of the one. I know kids used to have these breakdowns and stuff like that, so they go from moment to moment. You're not really thinking or waiting. It could be if you start to take it too seriously or something that then you want to make sure that every hand movement is perfect or something and a liver and waiting approval for a hit for now, this kind of thing. But just when it is just pouring out, then it just seems to be just, just a meeting or life as it is. So anyway, so no point getting into what what is conducive environment or not. Actually, now is the best time. What are you waiting for now?

I remember, I wonder before Papaji said, 'He who has done it wouldn't know he has done it.' I guess I am waiting for that. I guess that's what I'm waiting for, that he who has done it wouldn't know he has done it. And to know I have done it, and I know you did it. I look at you and I know you did it. I look at Mooji, I know he did it, you know? And I notice behind a belief or a thought, not know that I want that. I want it the right way. I don't want, no, I didn't see. I don't want nothing, smash me, whatever. Sometimes I don't mean, sometimes I think the only way to get that is suicide sometimes, Father. I don't want, I'm not thinking about it or nothing, but I have considered that, you know, not suicide itself, but that idea like, you know, maybe that's the only way to have freedom is just totally be done with this as I wanted so bad. Been wanting it ever since I was, ever since I could remember what liberation was or freedom was or forgiveness of sins was. I just wanted to be in alignment and I never could do it. I'm always doing some kind of saying, some kind of perversion, some kind of, I just wanted to be done. I've been wanting it to be done and to the point where I'm like, 'God, somebody, you got to do something because I want it so bad.' And the fact that I want it so bad and nothing's being done, and I'm seeing all of us in the Satsang as well wanting something so bad and just being told that it's already here but it not being here. I don't know. And then I, I don't want to get off the computer with you today. Feel okay for the moment in the end, I just, I'm tired of going back and forth for instance you, and then I won't want to actually have this in front of the Sangha. I don't know what else to do.

This longing, this 'I want it so bad,' I've experienced it and experienced it here sometimes full of frustration. The same way, anger even at the Masters. And I know brother actually had the courage to shout at any of the Masters, but I certainly felt like it, felt like it depends. And I know this mostly happened designer of this frustration and this really, 'I want it, why am I not getting it?' Coming the most with Maharaj. This is what I just feeling like, 'Why does he make it sound so simple?' Like he's saying that, but just to hear, but it's just here. You think this kind of thing that you just are, but I couldn't even find this 'I am' and it is so frustrating. I don't want to say that it's a bad thing, that this longing is detrimental or anything like that. With that's right, our teams to 140 resistant every day. Just mind off what is deeper than what you think is true. What do you think you even do? Even your judgments about yourselves. Because in the freedom that I recognized, in the truth that I recognized, it was not about the one that wanted the freedom. It is really not about that. But I know it sounds, maybe doesn't even sound helpful for the shut down to hear this. So if this one is burning through, this is it. That the one who wants not just this, but the one who can want anything, it's burning right now. It is auspicious. But if that only looking for a statement or a guarantee or something like that, saying that, 'Okay, this, this and this,' or 'Now after you hear what I say you will get it,' you see, it is not that. It doesn't work like that. So how to have on...

Freedom—it is really not about that. But I know it maybe doesn't even sound helpful for the seeker to hear this. So if this one is burning through, this is it. The one who wants not just this, but the one who can want anything, it's burning right now. It is auspicious. But if you are only looking for a statement or a guarantee or something like that, saying that, 'Okay, this, this, and this,' or 'Now after you hear what I say, you will get it,' you see, it is not that. It doesn't work like that. So how to have property ability? There is no template. There is no way to define and to recognize that, to accept that. You can't really say. You can't say whether or when or how of it will happen. None of these you can really see. To accept that is very big. To accept that is very important. And that frustration that comes upon hearing it, let it burn. Let it burn this idea of the individual life. It is not a good answer. I don't have a good answer, but I do have my full blessing with my love.

The big deal is my dish. The reason I think about you, though, some smoke thing is there. Is there something you want to be promoting? So what is that? It's incense to keep the smell down from smoke so it won't disturb my neighbors. Sorry, I didn't... I knew it wasn't screaming. I didn't know if it was disturbing you, but I can't see. Sorry. Is it better now? I feel very beautiful. It didn't necessarily go with the... Do you find yourself watching the recordings about once a week or so, or how is it?

It's quite sporadic. Oh, this Italian recording of our... no, I know of every day. Yes, yes. Oh, very much so. Yeah, don't be here. Sometimes I do catch it in the evenings since when I can't. I was here in America. It's kind of funny, but I know it's totally worth it to be here. Well, my... yeah, I do sound... so your question, yes, yes. But sometimes... sometimes I don't, because sometimes I feel... sometimes it depends on kind of what my frame... I mean, I can find it depressing as I see us. Sometimes they can make me feel hopeless when I was sad. Sometimes I remember I told you about the same thing and what needs to happen. So sometimes I stay away, but then sometimes I just watch it. I don't... sometimes it's good because, though in a way, it is the only medicine, only antidote I have, you see. But I know that sometimes it can feel a bit like nihilistic in the way, right?

Okay. And what he's saying is, 'What is the point of all of this? It's pointless.' But really, what I'm trying to say is that it's not included in that definition of either having a point or being pointless. Now, I know that this is a very, maybe frustrating thing to hear, like you can't put this in that box. And I know that actually the mind will like to take a position saying that, 'So what he's saying is that all of this is pointless or meaningless because we don't know what it means anyway,' you see? But what I'm really saying is that it is so beyond our concept of meaning, it is so beyond what we can fathom through the mind, that when you let go of this attempt to put it in that box, you start to taste it. You see, you start to taste it for what it is. But it is not uncommon, actually, for some to start feeling like it is this way. But you have to hear a bit more of what I'm saying, that if it's not in that box, it is not that you take the position that, 'Oh, life is meaningless' or 'Life is pointless.' I'm not saying that at all, as much as I'm not saying it has a point. I am also not saying it is pointless. And it's okay to struggle with that a bit. It's okay to struggle with that a bit because you may feel like these are the only two things you have: either it has a point or it is pointless. It might feel like these are the only two things you have, but it is not. These are just very tiny boxes that you make for yourself, and then we live as if we inhabit this tiny cage, you see?

So I'm trying to break you out of this cage in this way because I've seen that any which way you put it, you can make a position out of that. Whatever you might hear, you can take a position about that and say, 'Now I have to be this way or that way.' So I'm not trying to do any of that stuff now and show you that beyond these opposites is where your actual home is. Beyond right and wrong, beyond even life and death, beyond waking and sleep is the true home. But as you keep putting ourselves in these boxes, that 'This is what I am,' then what are we? We are an object which is born, it is going to die. It's trying to be good, trying not to be bad. It is stuck in all this. 'Today is a good day, tomorrow is a bad day,' this kind of thing. At least I'm trying to be truthful, you know? These kind of things, we define ourselves in this way. And these are very tiny boxes. It's like God has made some very tiny housing for himself. It really was He who is using it for himself, and that is in Maya. So frustration is alright. Get frustrated till you run out of moves.

I know that, you know, it's very funny that everyone says to me, many say to me, 'Either let me burn, burn me if I have to.' But in the moment that the burning is happening, if it was remembered that, 'Okay, this is just burning yourself,' you think, 'I asked for this?' Good. Then you do not see it like burning at all. It must feel, when the burning is happening, that it is real. It is really happening to me. So today it sounds like when you are reporting that, 'It is really burning me.' So let this burn. Let this burning happen. It was only our ideas about ourselves. Only it is a quiet notion about us. I like their innocence also. Your report, that's very sweet. It's very straightforward. 'I just want what you guys have,' you see? It's very direct. I like it. It's not beating around the bush. 'Listen, I want what you have.' Good.

Even a burning itself, isn't it illusory? You see, we were talking. The only thing I was thinking, like, I was happy to hear you, to see you. I felt satisfied in hearing your words. And I was asking myself, 'What satisfied you? What needs to be burned?' You know, this is what I'm... I'm there, like, with all due respect, I'm just like, I know everything that you're saying to be true. When we talked about the lights-on thing and I told you about the experience of nothingness and everything, I did so with all of this. And hearing what you're saying now, and something that satisfaction, whatever it is, that waiting is still there. And the waiting for you, for what I know is nothing to be waited for. So I'll wait. I got in trouble a bit on Saturday when I said to my wife, 'It's just a thought.' If I can get in trouble with my wife, I can just get in trouble with you also, because this is just a condition you're placing on ourselves that 'I'm just waiting,' you see?

It's also just a thought. Like when you see the waiting is still there, where is it? And I know the mind, OCD aside, but I know that it's like waiting, but there I know there is no reason kind of thing. But actually, this is just... we can play this. This is just a thought game for a bit. It's a nice one. Yes, this is... it's not an enjoyable one necessarily, because especially thoughts like this which we feel like are so valid, you know? And I'm that human, I'm just like reading you. And then there was some like fire along with that report also. So they may quickly like, 'Oh, but this is not just a thought, it is a valid representation of my reality.' But as you look, and even as you are looking now, you will see that it is not. It is not a valid representation of you in any way right now, or at any point of time. Of course, you can swear your allegiance to it. You can say, 'Because I have music, I can claim that.' But you will never be able to convince me that there is such a one, actually, who's waiting. So then it is just much more... that is what I mean by 'just a thought.'

The good part of all of this is that your lack of freedom, or your lack of not being exactly the same as Ananta, you see, is also just a thought. And you might say that it is apparent when I look at you that there is a difference, but I want to say it is apparent when I look at you that there is no difference. If I say right now, like now, what is the difference? Both of us—if there is such a thing as both of us—I would say none, truly from my heart. Not encouraging you or something like that. I am speaking something which is directly pointing. Is it what is apparent to you now? If you don't trust, emotionalize it. If you don't rush to make a conclusion or infer, I'm just talking about that. For years, five years, I've just been speaking about this stuff which is the same, and it is completely apparent to you right now. Now, without conceptualizing it, can you point me to the difference between us?

You... what's not you? You first... what can I say? What's not? Whenever you point to the now, what can anyone ever say?

Yeah. And this is either this... this is what you just said is used both as a beautiful statement of the truth and also sometimes as a complaint also. The complaint that you're seeing it now, Father, it is fine. 'But even if I meet my other work colleagues or friends, then it's, you know, when it seems very different' or something like that. But I hope you're saying it as a formula, which is to say that happening now, we'll just see it. It says this, you see what it is. There is no duality or no distinction, and it is completely, completely apparent. Completely apparent to you, not to your mind, to you.

I'll tell you, with the sitting here with our eyes closed, that's pretty much when I get caught up in the mind. Can I sit on your lap? I actually visualize you like sitting like that. I shrink down and jump in your lap and just sit. And that's why I have to stay, Father. That's why I have to stay. And when I say that, that's how I stay now. Sitting in your lap, and the mind comes up, 'Is that enough?' But I just said, I don't know what else to do. Thank you.

As you say so beautifully, that you are in the lap of the Divine. The Divine presence, the way, can say whatever it wants. When it says, 'I'm still waiting,' but you're not like... but what was that then? Father's lap cannot be secondary to any other position. That's the simplest. Then it doesn't matter whether you heard anything else in satsang ever. Very good. Very good, my dear. Thank you all so much for being here. Satguru Sri Mooji Baba ki Jai. Satguru Sri Anantajiki Jai.