Come to the Darshan of God Within - 9th June 2023

So when we say Atma darshan, all we are saying is that we come to a clear intuitive insight of God's presence within us. That's all it is. So the darshan, most of you are familiar with the term because Guruji also uses it quite often. Atma also most of you are now familiar, and if some of you are not, I'm happy to go dive in deeper and explain it. So the confusing word could be samadhi, but don't get confused by that at all because samadhi is nothing but the dissolution of the mind to allow us to remain in God's presence. So all that we've been talking about all this time with 'open and empty' is exactly the same thing. But I want to be true to the guidance I am receiving in my heart, so I will use these terms: Atma darshan and samadhi. But don't get intimidated by them. In India there's a lot of confusion about the term samadhi and it's for something very esoteric and it may be at some level, but that is not going to be what is important for us to really discuss. With me so far? Everyone's following? Very simple.

So the term itself implies that to come to the darshan of God within us, you see? And if some of you are confused between Atma, Paramatma, and the Self, I just want to point out that we are speaking mostly in the way of Advaita where there is no distinction between Atma and Paramatma, which means that there is no difference between God's light, God's presence, the Satguru presence within us, and between that and God itself, himself. There is no difference. So as we come to God's light within us, that will also be the doorway to the discovery of the Absolute reality. And we'll go through step by step as we talk about this.

Okay, so what is the guidance and how should we start? The first step is something called Laya samadhi. You see, Laya... if you were confused about the spelling and things, so Laya. And someone who understands Hindi can probably just type it out in the chat as well so everyone is clear. So Laya is to use a rhythm or a flow of spiritually activated prayers or mantras to come to a dissolution or a stillness in the mind. So Laya literally means dissolution or stillness. But we'll be using the beautiful words, and yet very simple words, which are very approachable for everyone. When activated with our devotion and our love, they will lead to a beautiful stillness within us. So that is the first step: to come to Laya samadhi, which is to come to the dissolution of the mind through the use of these prayers. And remember what I said, that actually each of these steps are enough on their own, and yet there is a great beauty in the unfolding seeming sequence of this flow. So what we will be doing is using beautiful prayers, and I've made some. So all of you... and I will share a little bit more about the construct of the prayer. Some of the words may be resistive to some of you, they may be irritating to some of you, so I will explain some of it so the mind doesn't fight them that strongly. And we will also make use of our breath to make the mind empty, to make ourselves open and empty.

So let me pick out a prayer for my notes. And remember that there is nothing original in any of this. This is... it was appearing here. I could recognize nuances and aspects of various forms of spirituality that I have been involved in for so many years, and in a way it is a culmination of this spiritual project, the spiritual endeavor in some sense. So when I asked in the room the other day, most many said that they feel a lot of resonance with Lord Krishna and we want to use the Krishna prayer. So what I've actually done is very simply taken the beautiful Jesus prayer and made versions out of that to resonate with all our different personas or different conditions. So we all have a particular set of conditions which make us resonate with a particular aspect of God. Remember that it is to pray to lead to the unfathomable, the Nirguna reality of God itself.

Okay, so the Krishna prayer is: Hare Krishna, incarnation of God, have mercy on me, a sinner; bless my heart with the light of Atma. So: Hare Krishna, incarnation of God, have mercy on me, a sinner; bless my heart with the light of Atma. So how is this very simple prayer... why am I relying so much on this? First is that it's very devotional in nature and it makes a very specific call to that aspect of God that we resonate with. So when we say the first line, which is an invocation to Krishna—Hare Krishna—then like in the Jesus prayer it is said 'Son of God,' here we said 'incarnation of God' to remind ourselves that this is truly about a God that we cannot fathom, we cannot understand, and the aspect of God that we call Krishna derives everything from God itself in his aspect.

Which means that there is a Nirguna aspect to God and there is a Saguna aspect to God. So when we refer to God here, we're talking about the unfathomable of which Krishna is an incarnation. Then we say 'have mercy on me.' This is a request for grace. 'Have mercy' can seem very strong to some of you, but it really puts us in a place of humility, which is now very important. This is very important: not to approach our spirituality with any sort of pride, because the spiritual ego is the most dangerous invention in this world. I feel that if we make our spirituality egoic and it becomes special and proud, it becomes an entitlement, you see? So we are not saying that our prayer entitles us to samadhi, you see? We're not saying that our prayer entitles us to God's light in our heart. We are saying that it will come only if it is your grace, if it is your mercy. So that part is really important, that it is God's grace. Like I've been saying, our job is to set the table, but we cannot be entitled to expect, 'Oh, what I have been praying so long, this is what happened to come.' These kind of things will just not do. So 'have mercy on me.' And the two words which maybe are causing the most resistance to all of you is 'a sinner,' because many of you feel like you escaped the notion of sin from other traditions and came to Advaita and things like that because there was not much talk here about sin and things. So now one child told me that it's very scary, that it's reminding me of my childhood and you know, things like this. So I'm going to clarify this a little bit. But remember that most importantly we have said 'Hare Krishna, incarnation of God,' which is such an awesome invocation. And I don't mean awesome in the way my kids use the term; I mean filled with awe, so deeply filled with awe that we can invoke God and as the prayer is said...

Because there was not much talk here about sin and things, so now one child told me that it's very scary, that it's reminding me of my childhood and things like this. So I'm going to clarify this a little bit. But remember that most importantly, we have said 'Hare Krishna, incarnation of God,' which is such an awesome invocation. And I don't mean awesome in the way my kids use the term; I mean filled with awe—so deeply filled with awe that we can invoke God. And as the prayer is said very symmetrically, the position is made clear on the other side also: that on one hand you are full of wonder, beauty, love, knowledge, all-pervasive reality; and on the other hand, what is left of me? This means an idea of separation, you know, a need to live separate from God or a need to live by individual will, you see, live on our own terms.

And the way I am using the term 'sin'—and we deeply contemplated whether we should continue using it, and I feel like it is fine because fundamentally, even in the other traditions where this word is used, I explored the meaning of it. Fundamentally, the sin is to live in reliance to our own terms, our own reliance on our own will, our own knowledge of good and bad, rather than to live in God's Will and in God's light. Okay? So that term, with this definition, is that whatever is left of me likes to live on my own terms rather than living in Your light, in Your guidance, in Your Will. So this term then applies in that way to all of us, you see. And even the greatest sages are not exempt from this, because even the greatest sages have moments where they follow their mind for a moment or two.

Okay, so I feel like it's very important to keep us humble, to put ourselves in not a glorious position but like a bowed-down position of someone asking for mercy and needing God's light and Grace, you see. Because the last part of the prayer, which is 'bless my heart with the light of Atma,' it is the same as saying bless my heart with the light of spirit or bless my heart with Your Noor. So whatever term we want to use, it is only possible for this discovery to happen by Grace. Only through God blessing, through God's Grace, can it happen, you see. Only God can make it happen. Even your master cannot do this for you. He can bless you and say, 'May this be true; may what was discovered here through my Master's Grace be also true for you.' But the master, the Guru, cannot impose upon God to bless you with God's light. With the presence, with the light of Atma, only God can direct it in this way.

And that's another topic for another satsang probably, but so although God and Guru are themselves fundamentally the same, but in this play, the Guru can bless you, he can guide you, he can represent the Atma and the guidance from the heart very beautifully, but the Guru cannot force God to compel this darshan of the Atma within yourselves. So we must all bow down and request God's Grace for this to happen, you see. So this is the request at the end of it: 'Bless my heart.' It takes three or four breaths to complete. Have you noticed the beauty and the simplicity and how wonderfully graceful it is? I am very touched by this prayer, and that's why I'm suggesting to all of you that we can make variations based on the aspects of Consciousness that you most relate with, but let's not over-innovate in terms of what is already something of so much beauty. Let's not try to quote-unquote personalize it too much and make it too palatable for ourselves. You know that the mind also enjoys it so much; we don't have to cater so much to the mind. So that would be my submission to all of you. And of course, what you do by yourself with your eyes closed is completely up to you; I cannot force that. But just my guidance would be to follow the simplicity of these words because they've captured the essence of what a prayer should be.

Okay, so maybe I'll run through all the prayers—we have quite a few now—in a bit. But so how would this work? So you would say, in-breath would be 'Hare Krishna,' out-breath would be 'incarnation of God.' Now one child asked very sweetly, 'But when I'm breathing in, I can't speak, so what do you mean?' So what I'm really sharing, because I am speaking actually, but it's just for you to do inwardly while the in-breath and the out-breath are happening. So you would basically go—and you don't have to breathe in any particular way—so when you're breathing in, 'Hare Krishna'; when you're breathing out, 'incarnation of God.' Then as you're breathing in, say 'have mercy on me'; as you're breathing out, 'a sinner.' When you're breathing in, say 'bless my heart'; when you're breathing out, say 'with the light of Atma.' Right? So there's an echo coming.

Okay, so that invocation, if you were using for example the Jesus prayer, you would say 'Lord Jesus Christ' while breathing in, 'Son of God' while breathing out, 'have mercy on me' while breathing in, 'a sinner' while breathing out, 'bless my heart' while breathing in, 'the light of spirit' while breathing out. So this is three breaths. You want to all try? Let's all try. Okay, maybe I read all the prayers so that all of you have quote-unquote your favorite one and you can use that. Okay, so the Ram prayer is: 'Hari Ram, incarnation of God, have mercy on me, a sinner, bless my heart with the light of Atma.' The Krishna prayer is basically the same: 'Hare Krishna, incarnation of God, have mercy on me, a sinner, bless my heart with the light of Atma.' The Jesus prayer is: 'Lord Jesus Christ, Son of God, have mercy on me, a sinner, bless my heart with the light of spirit.' The Allah prayer is: 'Ya Allah, God Almighty, have mercy on me, a sinner, bless my heart with Your Noor.' The Shiva prayer is: 'Om Namah Shivaya, Supreme God, have mercy on me, a sinner, bless my heart with the light of Atma.' 'Sacred essence of God, have mercy on me, a sinner, bless my heart with the light of Atma.' The Kali prayer is: 'Jai Ma Kali, God's fierce love, have mercy on me, a sinner, bless my heart with the light of Atma.' Then the Satguru prayer is: 'Om Satguru, God's holy presence, have mercy on me, a sinner, bless my heart with the light of Atma.' Maybe I can post all this in the chat. So in the chat you will find these prayers, and just trust that they work. These prayers just work. You can take a moment to review.

Thank you. Oh no, no, they just went to a team; she would have sent the message. Oh, everyone. Okay, now you should get it. So you can try the three breaths. And when I say three breaths, it's in and out both, so one round of breath is one breath. And then there's a fourth which we will come to in a moment. We will also—I was just going to say that, thank you my dear—so we will also have the versions of these prayers in the Kannada, Gujarati, whatever we need, Malayalam. So we'll create those. So just to start off with, start with these and then those will come to you as well. Okay, you want to try it? Let's try. So get one, two, and three. Simple. Also in the room, you can tell me if there's any trouble. Okay, any questions about this?

There is Marissa. Hello, thank you that I can come. I did the Jesus prayer the last days and it came a lot of resistance against you, and there was so much selfishness and pride coming up and I could hardly feel you.

Yes, so resistance is to be expected when something new like this comes. Some of you, I know that also on this mindset that 'I know this stuff already, this is for the kids, I have been praying for 50 years, you see, before Ananta was born also.' But I will just remind you that what has come from God's light and it has come in your field of view, the better approach you take is to trust and to follow. There is nobody in the Sangha, including this boy Ananta, who is free from completely following the mind. So don't get into any sort of pride. And finally, whether you use the gift that is available to you or not is completely up to you. I, like I said, I cannot force anyone to pray. But if this resistance is expected, and if there is a potential for resistance, what do you feel? Is it better that it comes out or does it fester inside?

No, it's good that it comes out, but I'm also ashamed because it's coming so strong and...

Yeah, no, don't be ashamed. Don't be ashamed at all because the thoughts arising are the play of the mind, but to give them belief, to give them value, is up to you. So all the tools that you've learned in satsang, allow them to come and go. You remain open and empty. And that which is the most potent often is met with the most resistance. This is not just from the mind, but sometimes it will look like the whole world is fighting you. I have experienced, yes, as this started emerging from here and I have started sharing this, it's like everything in my life which can go upside down and all over the place is trying to, attempting to, you know, focus on that and leave this sharing. But through God's Grace, I am here with you and I'm sharing this. So this is the way of the Leela.

So the Leela is designed to pull you into this game more and more. Your most resistance will come for that which is most potent, you see. And what is the resistance saying anyway? You see, the resistance is the mind telling you that, 'Oh, but this is too different, I don't need this, I am already open and empty, I already am living with God,' you see. And you're buying those ideas, you see, which is itself proven that none of that is true, you see. Because if it was true, then you would just hear all of this like music, you will be fine, you're just opening and empty. But because—I'm not saying this to you, I'm saying to all of us—the resistance means that it is possible for us to still bind to our mind notions, you see. And those mind notions may be claiming that, 'Oh, we are already so empty,' which is a contradiction itself. So don't fall for these simple tricks of the mind. Only here some trust will really help, at least will really help. And if you feel that if my master has emphasized so much on this, then it must be coming from God's light to be guiding all of you on this. So I can only propose and please and provoke and do all of that. But to follow is completely up to you.

So given how this expression usually flows, I will try to make it as simple as possible for all of you to follow. But I also want to say that if I have so much faith in this what is unfolding, that if I have to start sharing from scratch again with a completely new set of people, I'm completely happy to do that. Not—I'm not saying that we will get there, I'm just saying that if it has to be that way, then God is guiding me to guide everyone in a certain way. And if my existing Sangha, my children, don't at all accept that, then I have to still follow God's guidance and do that. Yeah, so you can pick between your mind and your heart's guidance.

I sometimes don't know if I only practice and I just—I don't want to manipulate from the mind, and this is very difficult to let it flow and then see how the mind creeps in.

Yes, yes. Also, I am not saying that don't give me feedback, you see. So if you tell me that, 'I tried this, you see, I tried it for three days and I really woke up in the morning and before I met anyone, I met God's presence, or I attempted to meet God's presence within myself and to stay in that for the rest of the day, but during the attempt this is what happened,' I'm completely open to hearing that, you see. I'm completely open to hearing that. But if you say, 'Well, I'm just not going to try this because I liked what you were saying earlier'—no, I do it. The resistance can come like this: that 'Oh, I liked earlier Ananta better, he is still my teacher, my master, but I'm not going to—I don't know what happened to him, he's got deluded or something like that.' So I am going to not accept that. I'm going to say that if you consider coming to satsang with me, you must try what is coming from my heart, otherwise there's no point calling me a teacher. But after that, every obstacle, everything that you get stuck with, everything that you feel is...

The resistance can come like this, that, 'Oh, I liked earlier Ananta better. He is still my teacher, my master, but I don't know what happened to him. He's got deluded, busy, or something like that.' So, I am going to not accept that. I'm going to say that if you consider coming to satsang with me, you must try what is coming from my heart; otherwise, there's no point calling me a teacher. But after that, every obstacle, everything that you get stuck with, everything that you feel is confusing, I'm happy to help with that. But I'm not going to indulge in, 'Oh, I'm not at all going to do this.' If you try it, give it a week, ten days, and you feel like, 'Oh, it's useless, it's all nonsense, there's no such thing as samadhi,' you see, then I'm happy to talk about that because that is feedback after tasting, after trying, you see. But let's not jump to that too much. Okay, very good. Okay, thank you, Anonymity, and also thank you for the song and for the love of the song and for the contemplation. Thank you, thank you very much. Okay, let's go to Marissa. And if your questions have been answered, then we can... Namaste.

Namaste. Well, it's not a question, actually. Mine is kind of a feedback because I've been... I love this that you're giving us. Like, in my heart, I was feeling like to receive something like this. And when it came, like probably like ten weeks ago that you already shared it, I started doing it with Jesus Christ. I didn't do it exactly as the words you're saying, but then the last part I did 'Jesus Christ, Jesus Christ.' I said it seven times. And when this week you started saying with Ram, you know, like at the beginning, like when I did it with Jesus Christ, everything was flowing. When I did it with Ram, the mind like really, you know, I started feeling an energy that I haven't felt like for... probably I did, but not like that clearly. And now when I'm doing the prayer, it's like the mind is trying to jump the first line. Instead of saying the first line, I say the second line. When it's 'Son of God,' it's 'sinner,' you know, something like... and I don't know, I'm just exposing it, I guess, because this is a tricky thing that my mind creates. And well, I just want to say thank you, thank you.

That's the kind of report that I want to hear: the specific feedback on what is happening as you're trying. So, yes, so with all the prayers, the second part... maybe I share this now so everyone is clear. So, this is the fourth breath. So, if it's Krishna, we say Krishna seven times, which is four times Krishna in the in-breath—Krishna, Krishna, Krishna, Krishna—and three times Krishna in the out-breath—Krishna, Krishna, Krishna. So, if it's the Jesus prayer, then say Jesus, Jesus, Jesus, Jesus, Jesus, Jesus, Jesus. As far as the mind tricking you and saying... it can happen initially that it seems to flow easily, then after a week or so, we're just mixing up the words and things like that. But it'll all, it will all settle. Don't have to worry so much about that.

Well, I do feel it's powerful and I do feel like that it's bringing me to a state of being and in a more... I don't know if I'm explaining it well, but it's more satsang-filled, you know, and it's true that in here, the mind doesn't play as... it's not as strong. So, well, that's all I wanted to share. Thank you, thank you, thank you.

Okay, let's go to Peter. Peter, are you... well, it's happening. Okay.

Hello, Father. You understand me? Yes, yes. I'm actually just in the hospital, nothing really serious, and I wanted to report a bit about the prayer. I practiced with the Jesus prayer the last days and it was so bound to praying, but it was really so, so helpful. And it really helped me to keep just to be empty, yeah. And even today when I had anesthesia, just before the anesthesia, I was praying the Jesus prayer and just when I woke up again, it was there again, the prayer. And it was very beautiful, yeah, beautiful. Yes, and I want to thank you for this prayer from all of my heart. And whatever it is looks minor, like you said, but my full love and blessing. Yes, thank you.

Thank you so much for your blessings. So, before we go to the next report, I just want to say a little bit more, which is that as we settle into the rhythm of the prayer, the chanting, you will notice that your mind starts to dissolve here effortlessly in open and empty. And soon you will find the presence of an unconditional love in your heart. When that love for God is apparent, you can leave the words of the prayer and just stay with that love. At this point, you will be able to notice that you will experience that love and you can actively love God as well. And I know that this part is causing some confusion for some of you, but you go really slowly. And as you taste these various aspects of this beautiful process, I can help you spot some of this and outline it more clearly for you. But your love for God, unconditional love for God, God for God's sake, will deepen in this and you will remain in the no-mind, anchored by this love. This is called bhava samadhi. Bhava is literally translated to emotion; it is emotional, but actually, it is a love which is beyond emotion. So, to be in the unborn, to be open and empty, to be in the no-mind anchored just by this love is going from laya samadhi to bhava samadhi.

And some of you have questions about... it's very natural for you to stay just in that love directly. Do you need to start with laya or can't you just start with bhava itself? You get there. You don't have to rush. It's all beautiful. Every aspect of this is beautiful, so we don't have to rush. It's not a competition; nobody is going to win, nobody can lose. It's all for love for God. So, this is the bhava samadhi, to anchor just with love. But what happens is that most of you will get distracted by the mind from time to time. When you attempt to stay in that love of God, there you use the word that you chanted in your laya samadhi. So, if it was Ram, you're anchored in that love for God, but the mind is offering you some things which seem tempting. Inwardly just say 'Ram.' So then that becomes your like a backup anchor, your shield for your sadhana, for your samadhi. So, if the distraction is really strong, then just saying it once doesn't help. You can say it seven times like you read earlier. And if it's really strong and you're not able to actually stay just in that love, presence of that love, just go back to the previous laya samadhi and repeat the prayer and the chanting.

Thank you. It's all very simple, very, very straightforward. As you progress like this, there is lesser and lesser to quote-unquote 'do.' To be anchored in love, to deepen in love, is less gross than saying words, repeating, using the breath, things. After this point, it's all up to Grace. It's all up to the Satguru presence, you see. And what may happen is that you deepen in the love so much that you find your holy presence, your Atma within, and all that remains is this presence. So, there'll be various spectrums of reports that you may give. Some of you may report the presence is so palpable, there is no mind, and not just the primordial vibration of Atma's presence, but also the unlimited nature of God. And some of you will report that the perceptions of the world, they continue. The hearing of the world may continue, even sight, if your eyes are open, may continue, but nothing is holding on to anything. You cannot find 'me' there.

Some of you will report that only presence remained and unlimited being was intuitively apparent, but you will not find any world to report about. So, both of these are forms of samadhi. For now, just look at it as a sort of a Saguna Brahman samadhi, because it is samadhi with attributes. And don't worry about the world, okay? What's important is that you're meeting in God's light. Your prayer is answered and you're tasting the holy presence within yourself. So, this becomes natural and you may actually stay like this all day. All day you can do your work, everything can happen, but there is no 'me.' You will not be able to find a 'me' that you're relying on, reporting on, because your mind is no longer activated. It is no longer getting any belief. So, you live like a sage at this point. You're just empty to any identity and God's light is just so apparent that the flow of life may continue, but there is nowhere where any identification is landing or anybody that you're taking yourself to be.

So then your life itself becomes a satsang. The words themselves become the words of satsang. Everything becomes natural and you come to this Atma darshan. This happens only by Grace, but you have set the table for Grace with your bhava now. By Grace, and may it happen for all of you, you may come to a point where the world vanishes, the body vanishes. Within your being is not palpable. It's almost like you're asleep, but you're not asleep. So, the tiniest sliver of beingness may remain, but in reality, only awareness, the absolute reality, the Self remains for you. Externally, many things may happen to the body, but you are not bothered. After the world reappears, you may report and say, 'But I did not breathe for three minutes. How did that happen? You know, I didn't breathe for a long time. I don't know how long. How did that happen?' All these post-mortem reports may come. But during Nirguna Brahman samadhi, which is like a nirguna version of samadhi, you will not be bothered about what is happening to the body, whether there is a body or not.

This is the highest possibility in the human condition: to come to the purest self-recognition. Purest self-recognition with no 'me,' no world, not even beingness. You recognize that which is in the sleep state, but you recognize that in the waking state. That is the highest enlightenment. Because this that you discover, although it is not perceivable light, it is the light so strong that even the light of consciousness is born within it. Self-effulgent, but not pure perceptions. It is the only uncreated. It is your highest reality. This is the highest unborn. The truest no-mind, the truest open and empty is recognized, and the words of the Ashtavakra Gita and the Ribhu Gita are recognized to be your reality. The possibility of this gift is so immense. The pure Grace could be so immense in return for what? In return for chanting God's name, in return for loving God. So, that's the main part of this.

If there are many of you who feel that in your temperament you really need to focus on the inquiry aspect of it, then I may create a variation of this to include the Atma Vichara instead of bhava samadhi, which is more about self-inquiry instead of relying on the presence of love. But for the moment, I will strongly encourage all of you to try this. And if you genuinely come to a point where it's not just like a trivial resistance, but a true calling from the heart that you want to focus and use the inquiry more deeply in this process, we will include that as well. Okay, before we go to the questions... okay, let me take a few more questions. Let's go to Liam.

Namaste, Father. Thank you. I just wanted you to share a little bit about these prayers and ask a question. I've been trying this, it feels very good. I follow the steps that you laid out, and the prayer feels very helpful, like a cleaning of a lot of things and making the presence much more palpable. And just like the question that comes in this moment is if, when praying, sometimes comes like the temptation, let's say, to ask for guidance or for something else than only this prayer that is so pure, maybe? And I just wanted to ask of this, if it's okay, or if we should just focus on these words only.

Yes, so what you could do is you could start if you want to pray to God about something specific. And I've been saying recently that now if you're going to worry about it, it's better that you pray about it because there's no point in... I can't ask God for anything specific.

Let's say to ask for guidance or for something else done, only this prayer that is so pure maybe. And just wanted to ask of this, if it's okay or if we should just focus on these words only?

Yes. So what you could do is you could start if you want to pray to God about something specific. And I've been saying recently that now if you're going to worry about it, it's better that you pray about it because there's no point in saying 'I can't ask God for anything specific' and all of that, and then spend half your time worrying about those specific things. So instead of spending time in worry, you might as well take it to God and say, 'I know I need to be empty, but I'm really concerned about this particular thing and I bring it to you.' Whichever way your prayer goes, you can speak from the heart and you can start with that, you see. I would say start with that, get all of that out of your system, and then embark on this, you see. So maybe that's not a bad start. So you just empty yourself in that way with all your worries and concerns, and then go to the broader request for Atma darshan, for God's light in your heart. That's not a bad way to start. That's completely fine.

I see. Beautiful. And if I can ask, like, how to say... if you can share something about this, like being guided by the heart. How do we write it? Because I've been reflecting in all your words and I see that I don't want to try, keep trying to have, like, 'I will assist your life,' you know? Like I'm tired of trying to project my plans or my intentions, but sometimes I feel I really don't know how to function, maybe, in a way.

Yes, I'll give you an example. My family planned a trip for us to go to the northern part of India for a few days, and initially I was saying I won't come, you know? I was trying to make some excuses to get out of it. But then they said that the place we are going to is very close to Neem Karoli Baba's ashram in Kainchi Dham, the main ashram. So the minute I heard that, I said, 'I'm in. I'm coming home.' I said like that. And then what happened is that a few days later, maybe just one or two days later after I woke up, I received clear guidance from God in my heart saying, 'You cannot go to Kainchi Dham unless you fed a thousand people.' And I've never really focused so much on feeding and things like this, but when it came like this, I shared with some of the Sangha children and things. But what came clearly, the first option that came was Yogi Ji's, Yogi Ramsuratkumar, in Tiruvannamalai. And we got in touch with Ma Ji over there, and she very sweetly called me and we spoke, and she was so amazing in facilitating this whole process. She said that we feed about five hundred people every day anyway and you're most welcome and you know, participate in that seva.

So anyway, so long story short, we went there. Another most beautiful three days, two nights, three days in Tiruvannamalai. Maybe the next satsang remind me that I'll share some stories of the Tiruvannamalai visit. There was so much grace that just flowed throughout that visit, including that Kannappa Temple visit that we had. Very, very beautiful because Guruji had taken us once to Kannappa. Anyway, that's... I'm digressing. So, Ma asked me, 'What are you doing? What is this about the feeding thing?' And I just told her that God guided me in the heart that this must be done. So this is an illustration of what kind of guidance you may receive from the heart. It could be the simplest thing or it could be 'throw away your whole life, do something else.' So we have to be open to whatever comes from our intuitive Satguru presence.

How do we know it is from God and it is not from the mind?

No, yes, that is the crux of the question. So we know it is from God—the most foolproof way of knowing it's from God is when the 'me' is absent and your true Self is apparent to you, you see. Now, that is the most foolproof way. But what happens for most of you in the Sangha will be that you will look for God's guidance especially when there's a lot of 'me, me,' right? So this may be not that easy to follow, that if I could just become empty then I don't probably need even God's guidance, you see. So you're saying that you can truly tell it is God's guidance when you're empty, but I need His guidance to become empty. Many times it may be like that. So that's why I've said that, okay, so a little more gross than that, but a little less foolproof than that because the mind will try to replicate that and say, 'Ah, this is that.'

But when God's presence, when the presence of your being is palpable to you—like when I tell you, 'Can you stop being?' and you notice that your being is present and it's palpable—then the words that are emerging, and it'll seem like they are emerging from there, yes, then you can trust them to be God's words, God's guidance, Guruji's guidance, whichever way you want to refer to that. Yes, that is the second way. Now, in some cases you will find that... I have never... like for three years, you know the story, I was looking for God's presence while reading 'I Am That' and it was not apparent to me. So for many of you it may not be apparent. So for those of you where it is not that apparent, if you find yourself tasting unconditional love—the presence of love is palpable, you see, and it's not a personal attachment posing as love, but true love—then the words that emerge from there can be trusted to be God's words.

So some of you may say that even this I don't know if I truly taste. So then to them I would say just follow what you're hearing in satsang. Remain open and empty and allow what unfolds when you open and empty to unfold. Then that itself is God's will, you see. And then remaining empty in that way, you will start receiving guidance in this way, see. So we don't have to rush to it. If it is not, after this advice also, it is not clear, then leave all words. Allow your feet to move in God's light. Allow your body to move in God's light without any mental constructs. And as you let go, you learn to let go and surrender, then God will use you as an instrument in this fashion. No specific guidance as well.

Just wanted to say that some things I feel like saying, like, 'I'm open to whatever God commands,' but there is like a rush. Like, 'Tell me whatever I have to do, but tell me now.' There's something about not knowing from the mind. Like, I'm exposing this, you know? It brings like a fear or a worry for the person, like saying, 'Whatever you want I will do, but just tell me something,' you know?

Okay, yes. If it is with innocence, there is nothing wrong with even this kind of prayer, you see, as long as it is not coming from a sense of entitlement. You're almost forcing God. It's not coming from there, but it's coming from an innocence, like a child innocently can almost throw a tantrum with God in that way, you see. I would say don't make a habit of it, but once in a while it's all right. Like someone told me that, or I read somewhere also on TV or something, where their prayer was—because they were atheists and then something was drawing them towards God—their prayer was, 'God, if you are here, show me something. If you are here, show me something.' Which I won't advise to all of us because we're here for so many years because we know our inner heart God is real. But for someone who is just going from atheism to turning towards God, even a prayer like this... so he just said, 'If you're real, show me something.' And he says that his life was transformed every day. Every day there was something that he could see that 'that is not done by me, that is the hand of a higher power,' you see.

So again, this is not something I'm advising to any of you in the Sangha. I'm just saying that if it is innocence and if it is full of integrity, it is fine. But remember, not at our place, you know, where we've progressed with maturity in our heart. We should minimize our tantrumy sort of prayers to the absolute minimum because it's fine at a particular level, the child may throw a tantrum. But those who have the awesome privilege that we have to even utter the name of God... that probably the only good thing about the human condition is for us to be able to invoke God's name in our heart. And that which is so unfathomable and from whom all these universes pop out like millions of popcorn, you see, for that one, I don't feel like... as long as we are still taking ourselves to be little old me, for that insignificant me to throw a tantrum with that one would not be well advised, I feel. Because it sort of overshadows our own insight about God. Once in a while it's all right. Once in a while it's all right. Life often will throw these situations and once in a while to feel that you're caught up in those situations and throw a mini tantrum with God, it's all right. I'm not really suggesting it, but it does happen from time to time, so it's all right.

Thank you. Thank you. I love you, love you, love you. Thank you.

Okay. Let's take one or two more and then we go back. Okay, Georgie. Hello, Father. You can hear me okay?

Yes, yes. Did you do something with your mic? The sound is much better today.

Now I'm using the little speaker from India, this one. Maybe this one works that has a mic on it. I don't know. I'm assuming that it does. I don't know where my voice is coming from.

Okay, it's good. Don't change anything after this.

Um, yeah, I just wanted to say thank you for this new guidance and I can feel the power of it. And I had to say one thing before I forget, because I wanted to say that to Leon as well, that right now it may seem like it is a lot of steps, but actually what is being asked of you is just prayerful breath for something and then just allowing the love of God to take us over. Those are the steps that we have to do, okay? Everything else is grace, you see. Actually, even between step one and two is grace. And I'm going to share more and more about what I've been calling an active love, but maybe I don't want to rush into that so much. But if you look at the steps, they are just prayerful breath, you see. And breathing we're doing anyway, so it's not a new task we have to do. And just tasting and actively loving God, that's all. That's basically it, okay?

I feel you're already answering my questions. Um, yeah, I guess... oh, it's okay to share? Yes, please. Okay. So yeah, yesterday as I was praying and this just very powerful peace came and mind was there but not like this, not grabbing anything, just going by. And at that moment it came, the words that you had said. You talked about so many types of samadhi and this is why I'm saying that you just answered the question, I feel, because of course the mind as it is, it kind of wanted to qualify to say where it was. Yeah, so what came was... okay, but this is... sorry, I'm happy to hear some report on that. It's fine, it's fine. Okay. So what came at that moment was 'this is peace' and 'Father says peace is to stay.' So a kind of inquiry came, like 'Who am I?' because I suppose I wanted something, wanted to use your words to make sure that it was nothing. And I think that may be a trick or a... I'm not sure. But I like what you said about just anchoring in love and not needing necessarily to go back to inquiry. I like that. So I want to follow your guidance.

Yes. So you feel after a week or two also that you really feel that you will be helped if you included the inquiry in this process, then I will guide you about that as well as to how to do it. And I feel it would be easier not to include the inquiry. I feel it would be easier that way. And so I guess is it better to just forget about...

But I like what you said about just anchoring in love and not needing necessarily to go back to inquiry. I like that, so I want to follow your guidance.

Yes. So you feel after a week or two also that you really feel that you will be helped if you included the inquiry in this process, then I will guide you about that as well as to how to do it. And I feel it would be easier not to include the inquiry; I feel it would be easier that way.

And so I guess, is it better to just forget about all of these types of samadhis when we are praying? And after we're praying, we don't have to think of those things, check where we are?

No, you don't have to. Just intuitively you will know. Intuitively you will know that your mind has gone quiet. Because how do you know that the mind is quiet? You can't know from a mind, isn't it? Yet you know. That's a good one, actually; I've not used that before. So when somebody asks me about intuition, they've never heard their intuition. Nice. You also notice sometime when your mind is quiet, then your mind is not telling you that, but you know, you see. So knowledge is possible intuitively.

Thank you. Thank you for that. Yeah, because I also wanted to ask before when you first started guiding, whether all of these words—some of the samadhis I actually heard for the first time, especially the first two that you mentioned today, but the other two that you mentioned—so the question that came was whether so far in satsang you have used other words for the same things or not, or this is just me?

Yes, no, I feel like for everything that I've put into this soup, I have guided over various points of time. I don't feel like there's maybe except using the breaths, which I don't remember, maybe for some over feeling anxiety or something, but we kept using the breath part. I feel like I've said everything before. And this is maybe God's way of, God's grace, God's plan that I was sharing, you know, with some of you, that my whole spiritual journey started in some way with breath in a very strong way. Yeah, it is powerful. I had forgotten about breath exercises; in fact, I've been laughing at it for many years. No, but I just feel like God's grace, my heart here with something which has shown me that even the tiniest thing is so beautifully managed by God. Yeah, and I thank God for this emotion because these words will not be accepted from someone else. Yes, this makes guidance so powerful. I feel for all of you that if nothing else, your noses are now quite strong, you see. Your noses to smell God. I call it strong; that much confidence I have in my children. So you can smell where something is coming from.

I also like what you said the other day about just speaking every day like we are beginners. Yes, I feel that you're always guiding us like that.

Because here also I start the day, I'm not saying, "Okay, today I have become a Master." And you know what's happening here is that every day, whatever is left of this Ananta is realizing that he doesn't know anything at all. Although I realized this long time ago, and yet it's a constant unloading of knowledge which we still held on to, in the sense that—but this is natural for anyone to have, you see. And then every day you realize that no, this is also conceptual. You see, in the mode time passes, it's almost like Benjamin Button, something aging in reverse. All those bodies aging I have here, but happier than Benjamin Button because I remember it to be rather tragic, that story. I don't remember that part. This is—remember the main premise was reverse aging. So yeah, I just feel like that. Oh, this is also gone.

I have a very beginner question to ask. Yeah, that is a good setup by the way, very well set up. Then during the day we can just use the word. And so yesterday, shortly after this prayer, I was just beginning my day and something was beginning to get angry with him, with the situation and such as it came round. Yes, and then it's kind of funny observation because the question that came for you was because surely when I say those words, the anger, just the thoughts that something vanished. But the question that came for you was what the difference was between just saying "Ram Ram" and, you know, those psychological exercises that people do sometimes when they get angry? They think about a word or something and then they just—and then coming backwards, count to ten. I remember, you know Seinfeld the show? I remember a Seinfeld episode where this crazy guy said "Serenity now!" and then he just bottled up his anger and then he got even crazier in the end because he would bottle up his anger. So I was remembering that and laughing, just thinking about what the difference is between the two.

Yes, yes. So one of the differences is that you—I won't get into the fact that these words are pristine and their vibration and all of that, that's okay, that's all fine—but really you're using these words not so that you cannot be angry anymore. It is just because you remembered that you're living out of your own individual will and you need to return to God's light, you see. Now from God's light, if you need to become a tiger or a mouse is up to God's will, you see. So that is the main difference. And I'm not providing any Advaita excuses for bad behavior. I'm just saying that truly it is a surrendering. Because Hanuman, who was Ram's greatest devotee, was a fierce warrior as well. So we cannot say it's always only going to be Shanti, Shanti. So it is not bottling up, but more of a handing over. And the handing over is the opposite of bottling up because we just completely open ourselves up to God and allow God's will to unfold. Whereas if you're using it as a medicine for anger, then what you would say is—and it may work like that, but I'm not suggesting we do that—you may say, "Okay, I'm getting angry, Ram Ram, is anger gone?" This is saying that I was living by my own terms, you see, and maybe it is these thoughts which are making me angry. Now I'm going to come to my true place, which is to live in God's will, in God's light. Okay?

Any intention?

Yes, intention. It's more also of recognition. The intention leads to a recognition of our lack of conceptual knowledge. Like, we don't really know conceptually how to deal with any situation. So whether anger is the best response or peace is the best response, we don't really know in most situations. So because we don't really know, it's better to hand over to one who does, you see. And it is the Satguru within who does, God's presence within who does.

Much yes, because something gets—yeah, something got suspicious after things vanishing so quickly and this is not—

Yeah, in this process a lot of things are going to happen. They want to unfold. Some of them will be very sweet, some of them maybe will try to scare us away, some of them will sound absurd or miraculous to the mind. Some of the things we will not be able to fathom also in all of this. That's why I said, and it's very important for me to repeat, is that remember not to get attached to any benefits or spiritual experiences or any of the byproducts. Just keep your eyes prayed on God. That's all. It's all about God, for God. And really it doesn't matter what happens to me or what's left of me and the instrument you call the body-mind; it's completely irrelevant to the reality of God. As I was saying—I don't know if all of you heard that—if after doing all of this I hear reports about astral travel and akashic records and karmic koshas and different beings talk to us, all of this stuff, things still do happen on an energy level. I don't know, it's not happening—that's what I'm saying, that I'm not saying that does not happen—but they are the byproducts. Keep your eyes on God alone. Keep your eyes on God alone. And otherwise, those could end up becoming distractions for many lifetimes.

Yeah, thank you. Thank you so much for this guidance for me. Thank you for everything, for being an example too, for everything you do.

Yes, yes. Okay, let's go to Shanti.

Thank you, Father, for giving me this chance. I know it's been a long day, you're tired, and that's fine. Thank you. Okay, thank you. I just only wanted to put myself in front of you right now because this seems to be the moment to just have everything revealed. If there's something that needs to be shown, then let it happen. This prayer has been a—it's a godsend, literally, and I really thank you for it. And it's sort of shifted things. So this is why I want to be in front of you now and fully exposed. And to also, I guess, renew my vows. What I just—to say that you are my father, the Satguru is present in you, and I trust that with all my heart. And this particular prayer, it's very strong. And because of the history and my upbringing and all of that, it reunites that and reignites that love of God that was always there. Thank you so much.

Very good, very good.

But I know that there still remains like so much that—I don't want to name it or, you know, present any humility, false humility about it—but there is a lot that remains that prevents—not progress, but prevents this total opening from happening. And it's with your grace and your guidance that I pray this will.

Yes, it's in a way as you say, it is just be empty of self-concern. Yes, keep your eyes on God. That helps us to remain empty. Because what can happen—and you've heard about this for at least 10 years probably—the checker guy can come in and say, "Okay, now how open am I really?" And the tracking itself can become oppressive in that way. So yeah.

Yes. God, God, what's happening to you? God, God, are you doing well? God. And Etienne had posted, or he wrote another word for Jesus because when I say the prayer at the end, I chose to use the word that he suggested actually. It's Yeshua or Yeshu. Because otherwise, "Jesus, Jesus, Jesus"—I often swear and that's what I use sometimes, and so it doesn't come through quite so well.

Yes, without actually—because yes, Yeshu, Yeshua, beautiful, completely. But also that—I used to laugh at people, you know, that I used to feel like there's some old school. When I was an atheist, like when I was a youngster, I would laugh at people who would say things like, "Don't use God's name in vain." And these days in pop culture and things like that, I cringe many times these days. Maybe I've just become older. I hear Jesus or Christ or God being used in such a—so sometimes I just tell my children, "You should never do that, you know, you should never do that." And so funny that I've become that old guy anyways, because I realized that we don't realize what we're doing. We are privileged to have a name that we can refer to God with. It's like a doorway or a pathway to God which is unfathomable, and yet there's a device or a tool that is available to us. But what happens is that in the hypnosis of the mind, we spread trash all over that pristine path, you see. And we don't realize, and I didn't realize when I was a youngster as well. So but I feel, I see the wisdom so much in that: don't use God's name in vain. But now I can't imagine, you know, I can't imagine saying something like that. So the advice is that yes, you can use Yeshu and Yeshua, but also don't swear with God's name.

Thank you. I—every time now since this prayer, every time I do that now I'm like, "Oh my God, I'm sorry, I'm sorry." I'm just like so immediately regretful of it, you know, but not so much—not like—yeah, it's just a habit. So it's not—there's nothing in it really, but as long as at the same time more than enough. Yeah, that's it. No, I'm not beating myself up or anything. Thank you, Father, so much. I love you. Love you too. The Sangha is very strong and as much as I'm not engaging so much, but it's felt, it's felt so strong. Thank you. Thank you.

Okay, one very good question has come.

I'm sorry, I'm sorry. I'm just like so immediately, um, regretful of it, you know? Like, but not so much, not like—yeah, it's just a habit. It's so—it's not—there's nothing in it really, but as long as at the same time more than enough. Yeah, yeah, that's it. No, I'm not beating myself up or anything. Thank you, Father, so much. I love you.

Love you too.

The Sangha is very strong and as much as I'm not engaging so much, but it's felt. It's felt so strong. Thank you, thank you.

Okay, one very good question has come in the chat. Let me take that first. So one says, 'I don't understand why we use a different name and not just the word God in the prayer. Is that ignorance or arrogance?' No, no, it's a very good question. I'm happy to answer all these questions. What usually happens is that when we're trying to create a bond, a strong presence of love, as humans we find it very difficult to do that, you see, without any attributes. If you just say God—and God really is unfathomable and without any qualities that our mind can understand—and that is important to retain. That word has that, I feel, to retain the word God to signify that which is unmanifest, unfathomable, the Absolute reality.

So then, if I have taken this example often, and I first heard it from one of my first teachers, they said that if I said to you, 'I know someone who can be your best friend. I know someone who can be your best friend,' what are you going to say? You say, 'Okay, very good. How can I meet them?' 'No, no, you can't meet them.' 'Okay, but then can I see a photo?' 'No, you can't see a photo.' 'Look, can I speak to them on the phone?' 'No, you can't speak to them on the phone.' 'Can I send them chat messages or WhatsApp?' 'No, you can't.' You see? That's it. Thank you so much, but I don't need a best friend like that, you see?

So the initial step for most of us is to be able to relate to God, and we, most of us, find it very difficult to relate to God without the attribute that we can relate to. So even those who say that they believe in Nirguna God will say, 'But this God is very loving,' so I can relate to the love. 'This God is very caring,' maybe they'll say, 'is full of grace, full of joy.' So they find ways to relate to that. But actually, God is beyond all of these things. These things are just things that in the human condition we superimpose on that which we cannot understand at all, you see.

So in the same way in India, especially based on our temperament, based on our conditioning, it is so democratic that whatever your conditioning may be, I'm sure there's a God for you. And that doesn't mean that that is a separate God; it just means that it is an aspect of God which is true. Like all these rivers flow into the same ocean, it is an aspect of God that you can relate to. So you can see here Krishna—they were aspects, and we are so blessed that They came upon this world and lived here among humanity. Jesus. So most of us find it easier because you find it easier to build a relationship with some aspect. You cannot build a relationship with all there is because you can't even imagine, you can't fathom all there is, you see.

So what I've done is, except in if there are religions where it is considered sacrilege or blasphemous, you see, to pray to a form, okay, to pray to an aspect of God—so for example in Islam it is sacrilege—so in the prayer to Allah, I mean it directly with Allah because there is no desire here to shake up anybody's faith in God or their religion. Within the context of where you feel comfortable, where you feel like you can relate the most, I want to provide you tools within that. So right now, except the prayer to Allah, I've created prayers with aspects. Now there are some other requests also. Somebody said, 'Can we do something with Om?' which is a very primordial sort of prayer, so I may create something for that. I saw in the chat somebody saying, 'Can we make some prayer to hanumanji?' So we make some prayer to hanumanji as well. So I'm going to provide every tool that is helpful to all of you so that you can come to a true meeting with God within your heart.

I hope that answered the question. In summary, this was fine to end with Arunachalam. This is fine, it's completely fine. Arunachalam is good. You could say Arunachala Shiva also if you want, completely fine. How often do we repeat the prayer? Each time as often as needed before either we come to a complete open and empty or we find the anchor of unconditional love in our heart to stay in bhava samadhi. That's what I meant. But although each of them, each stage, can be independent and to bring us to the unbound, to the normal, and maybe enough, and yet this beautiful sequence which is possible as well. So I'm not setting a rule or a guideline. I feel like, at least I feel to say, at least 10 times you can repeat the prayer. After that, something just takes a life of its own. But there are nuances and subtleties that we will discuss as we go along. So that if you repeat 10 times, that's what, 40 breaths? That's not too long, it's fine.

Someone is asking for my number. You can write to Dutima, to any of the Sangha members, and then—and also if you're on the Insight thing regularly, you may be on the WhatsApp groups where my number is openly available. It may not be a good idea for the recording for me to say it. How to put it in the chat? Repeat the instructions for the second part? Okay, yes. So the second part is just repetition of the shield word, the shield mantra. And if your prayer is to Krishna, for example, it will be Krishna, Krishna, Krishna, Krishna, Krishna, Krishna, Krishna—also seven times. And don't ask me why seven times; it just came as guidance to do the seven times. So how it happens is in the in-breath four times and in the out-breath three times. Use one syllable as much as possible so that that becomes your like your arrow prayer, your shield word that you can use, except with the exceptions of like if you want to say 'Oh Sriram' or something, that's fine, that's fine. But otherwise, just try to use one syllable.

Thank you, thank you. One report is, 'Doing the prayer not only makes pride apparent but also burns it.' Very good. 'It also creates an emptiness and ability to witness easier. There's also a subtle vibration that accompanies it, a pulse of vibration in the body. I don't know which prayer to use.' It's all the same one, yes. For me, it does not matter so much. 'Is it okay to use in Shiva prayer?' Yes, I will follow anyone with your advice to follow and stay with that.

Let me give my beginner's perspective on this part of it. So the question is, 'There's still so much grief about the crucifixion of Jesus when something blocks feeling love in my heart for God.' Okay, very nice. There are many who are in this condition where they feel like it's impossible to follow God which would allow the crucifixion of beautiful Jesus. And there are some other reports which you may be surprised to hear, which I heard online, but some said, 'What's the big deal in the crucifixion? He was God, he didn't experience any pain,' or 'He was just God himself, so for God, what's the big deal?' So, and in both of them, there is a misunderstanding. And correct me—again, this is my beginner's understanding of this.

What I feel strongly in my heart, and it is said in scripture as well, is that Ram, Jesus, Krishna were not God posing as man, a human, you see, but not God posing as man. They were not half God, half man, you see. They were something which our mind cannot fathom, which is full God and full man. Okay? Fully, fully God and fully man. God because that is their reality. It is undoubtable that those who can impose on or command the spirit of God have to be God themselves. It is undoubtable. Human fully because they experience pain and grief and the ups and downs of life. And we've heard in all the stories of Ram, Krishna, Jesus—all of the stories—how, and they're not just stories because there are many, many accounts of the same things happening. And in fact, there are more accounts of these lives than there are lives of Caesar or historical characters, you see. And yet our skeptical mind takes these accounts as if they are just stupid people or just glorified things and things like that, and we take the other so-called historical accounts as if they truly—yeah. But there are many more accounts of the lives of these great incarnations or the sons of God than there are of historical events which we just take for granted.

So there is no doubt here that God graces us with these holy events when God deems it to be right. Then, simplistically, we may say when the balance of the mind is too much in the world, you see, and then something has to come to renew the right balance so it doesn't become completely mind, completely evil in that way. So, okay, so now about the crucifixion. As your teacher, many times I've said that if it is God's will, may your afflictions be mine. And I'm just a teacher, nobody. And yet this feeling is there so strongly in my heart that if it is auspicious, may all that afflicts you as my children be mine. So imagine God himself coming. If this little old teacher has this feeling so strongly in their heart, imagine God himself coming as full God and full man. Would they not have this feeling too? Would they not have this feeling that whatever afflictions humanity has to undergo, let them be mine?

Now you may also say, 'Okay, all the afflictions could have afflicted his body and not anybody else's body, but why did God do it in such a public way? Couldn't it have been done privately?' I feel like it was very important to do it in this public way because the crucifixion led to the resurrection. If the crucifixion did not happen in a public way, then the rising out of death, which only God can do—no master can do, you see, only God can do—then that had to be also public. That which was so clearly the body which was shown to everyone that it has died, also then resurrected in such a strong signal for our faith, for devotion, for that resurrection to happen. Amazing. So if the crucifixion was not public, then the resurrection would not have been known, and it is very important for us to know about the resurrection.

So that's my little limited heart feeling about this topic. So we must have faith in the ways of God. Our limited understanding cannot understand these ways. They are too broad, they are too mysterious. And for anyone like this, I would suggest read the Book of Job. Read the Book of Job, which is not an explanation for this, but just shows us how it is possible for one to truly trust—the trust of Job. And although it did get shaken from time to time in the face of the biggest seeming things that can happen—the loss of one's children and money and body, everything—and yet it is possible to be steadfast in our love and faith for God. And there are many beautiful examples in the lives of all these beautiful incarnations. All right, okay, let's quickly go to Karunama.

Hello, Father. It's—my body is not in a Pranam position, I just realized this. I'm missing your feet, I think. I wanted to share that last week, probably somewhere midweek, I think both Colin and I always started to chant the Nama 'Yogi Ramsuratkumar' again. And I didn't know why, but it kind of flowed naturally in our house. And Friday, Alan wanted to go to have this boat trip and see some caves, about one hour and a bit driving distance. And as I was driving, this thought about lunch came to me and that, 'Oh, what do I feel like eating?' And some ideas came, and even like after a normal worldly meal came in my mind, and sahaja meal or maybe it's better. But then it came very strongly, this craving for the Yogi Ramsuratkumar ashram meals. Oh yes, and the banana leaf meal was very so dominant and just, yeah, full power craving. And was probably about five o'clock Indian time, so just, yeah, a bit before dinner. And I expressed this to Colin, you know, 'I'm craving for the banana leaf meal,' and he said to me...

Oh, what do I feel like eating? And some ideas came, and even like after a normal worldly meal came in my mind and sahaja meal, or maybe it's better. But then it came very strongly, this craving for the Yogi Ramsuratkumar ashram meals. Oh yes, and the banana leaf meal was very so dominant and just, yeah, full power craving. And it was probably about five o'clock Indian time, so just, yeah, a bit before dinner. And I expressed this to Colin, you know, I'm craving for the banana leaf meal. And he said to me, tell you a very nice story as well about this, the very beautiful story. And some of this is a little intimate, but it's coming to share because you said this thing. So Ma Devaki is so beautiful that both days I was doing the Shiva and things like that, which is no big deal, but she waited for me both days for her lunch. And I delayed her on both days, and this video she waited so sweetly and patiently. So in the first day while I was eating, it was on the banana leaf and I wasn't really hungry here, I don't know why, but she kept looking at my leaf, you know, like a mother would looking, 'this boy is not eating,' you're looking at that. And then then what happened is, um, I didn't feel to finish a lot of the food, so I just gave it to Sangha and said, 'Can you all help me finish this food?' and they did it very sweetly. So we didn't waste any of the food in Luigi's after. But next day what she had done is she had organized a different sort of food, like North Indian food from some of her Sangha members. They made a special box for me to eat that food. And she says that, 'Now as your mother, I am going to look at you finishing your food.' So then when she said that, I said, 'I promise you I'm gonna finish today.' And then it was so delicious and so many different people had made different parts of that food. I was so, so touched so deeply in my heart that this time I was telling her that leaving the ashram is really feeling like leaving my grandmother's house, you know, something like that. And she is like, my Father calls her Ma, so she is my grandmother in some ways. But I felt so deeply touched by her love and concern about foreign...

So much love and humility and Grace she carries. But more than anything else, what is always, what always strikes me is her complete, complete devotion to her Master. I, yeah, okay, then you cannot speak two sentences without talking about Yogi. That's the other devotion that he has. And I'm just a beginner from that path, right? I first learned devotion from Ma Devaki. Yes, I'm still starting to learn that. It's still too much to learn.

And I, I noticed also the other day that I don't feel like, at least when I have been there, anyone has sung any bhajans in the ashram, you know? And I know she would have stopped them. But I was hearing, I was watching an old video, one of your kids, and on a group or to me, and I saw when Yogiji was there, they were singing Yogi Ramsuratkumar and Ma Devaki as well in his presence. So he had obviously given his blessing for that. And yet her humility is so beautiful that she's probably stopped all of them from doing that. He's been beautiful. And every time I hand her a prayer or I, I offer my pranams to her feet, she always says, 'Oh, I just, yeah, don't pray to me because I'm nobody. I'm just offering prayers to, to Yogi Ramsuratkumar.' And she's saying with so much conviction that for, for that very moment I, I believe her, you know? And, and yeah, I, every time, I mean, that is a constant complaint with me because I will keep falling at her feet and she said, 'What are you doing? Stop it! No, no, no, no.' I have to, and I keep touching her feet and bowing down to her both inwardly and outwardly. And, um, so she complained this time to me, 'You must start treating me very casually.' I said, 'Okay, I will treat you casually in matters of food and things like that, but I have to bow down to you because I've never encountered such devotion to their Master.' It just didn't sound right at all. Sorry, the name in the middle of two great sages didn't sound at all right. It sounded out of place completely.

Oh, I love your Father and it's not the name that we say. Jacob, thank you.

I do have to say that when I applied that to Colin, he said that in that very moment he was craving for the sugar that they give with the milk in Yogi Ramsuratkumar ashram. Did sugar with milk? This is not something I've had yet.

Well, you need to learn that. That they have when they handed the, the Prasad when you get out after the chanting. Sometimes they put milk in your hand but they also, yeah, they also give you this little sugar pieces, crystals. And this guy doesn't like Indian food, but he likes the sugar. And also when we were with Anna in the ashram, she was getting impatient at the end of the chanting and maybe hungry, and Ma Devaki noticed that. Then, oh, she was like very concerned that we kept the child without food. Then she was always inviting us to have dinner and yeah, she's very, very caring and attentive to everything. Yeah, okay.

And the other thing that I raised my hand for was fifth other thing. Steve Jobs announcing the iPhone. I keep things in my pocket and one more thing. Okay, what is the last? I know I didn't say it's the last one. Fancy, I didn't imply that. Um, I noticed today there were some resistances in my sitting with you and some mind energy was sneaking in and I wasn't paying much attention. And it was related to some worldly stuff that I'm facing. And I, but they also felt very strongly when you said to, to my sister here, 'Leave everything at God's feet' or 'Leave everything to God.' That was very strong in my heart. So I'm just trying to take this opportunity and leave everything to your feet.

And one week from today till next week, don't think about yourselves. Yeah, deal? Just made the deal. What is, what am I trying to say? And just make this deal with me. Don't think about yourselves. Maybe don't think about anything. Oh, is that better for you? Is that a thought about yourselves? Think about yourself. Very good. This will do you a world of good.

Well, can you repeat that?

No, then you start thinking about it. It's okay, it's okay. No need to think about anything. Yeah, not even the meaning of 'don't think about yourself.' Don't think about what is best for you. You have to learn how to follow. It's very hard to plan anything, make commitments for the future. So about yourselves, yeah, stop it. Good. Thank you. Big, big love and I love the Sangha. Thank you, thank you. And thank you for our discourse here with us. Okay, let's go to Samya.

Hello, Father.

Hello, can you hear me well?

Yes. How are you, Father? Thank you. I'm, I'm very good. Um, yeah, just want to come. Actually, I have a surprise for you, but I, when I save it for later. Yeah, yeah. Um, thank you for this New Vegas. Like this is good or maybe something. Ah, this is better. Okay, also I can hear you because I'm outside. Yeah, just thank you for the prayer and I already love to pray so much. And before that's also like I started to pray for everything to God, like for everything. I, I read it somewhere like share everything with God and it was like my thing, you know? Just even to say, 'God, I'm hungry. God, I need this.' Like everything. And I was sharing everything with, with God and it was just so miraculous. And it was like putting everything together, you know? Because you've shown us like the Advaita and then like there is God and me, my world. But doing this, this kind of prayer, it was just so unified and it was so beautiful. And then, and then yeah, it starts to still, like it doesn't come from my heart so much even though naturally it goes like this prayer also is shown us. It's just so, so, so beautiful and I'm so thankful. And just what I can give a report, like you say that put your attention on the heart's area. Um, it felt to me like something is still closed, like the, the love for God, even though I know that it's a seal, like as a feeling and something like not theory but something real here, you know? Like just to be fully in, in, in the sweetness of this love actually, even though I'm, I know that. Yeah, yeah. And, um, I really didn't listen so much like what this samadhi, this samadhi, that samadhi. I don't know about these things. But what I know is that when I do this prayer and I was on the road, like in train with so many people, and I was just doing it and it was like, it felt to me like it was just so powerful and it's, it was like I'm in sahaja, like really. But I feel in sahaja it was that. And, uh, yeah, it was just so powerful and I'm just doing it very much so regularly. Even when I'm walking, I don't know if it is okay, but even when I walk I'm just doing it. I, I love it, you know? Thank you. And you know what happened, Father, after you taught this prayer? I, I think it was Wednesday and my plans and everything suddenly changed and I found, I found myself in the Mother Mary house in which she lives, um, after Jesus Christ's ascension. And I'm here for three days and yes, huh? The best surprise! Yes, to sometimes Mother Mary's house, look at that. Yeah, after you taught us this prayer, Father, I always wanted to come, but after you told us I came and I'm always doing this prayer here also and it's just filming which place. It's just yeah, and Mother Mary came and lived here after Jesus Christ. Yeah, I, I would love to show you around. What is the town or city called? Ephesus? Yeah, hey, yeah. Okay, I'm gonna show but, um, for the inside it's, it's not okay, okay. So we are exciting now with, with her blessing, with her blessing, with Jesus Christ's blessing. And yes, turn it around a bit and thank you. Okay, I'm sorry, I need to wear a earphone. Yes, so this is a couple, thank you. And this is the house which she lives in. Okay, thank you. I'm sorry, Father, it's not allowed to get in with phone. So thank you times. Um, so I get a candle from inside, so I love to, um, fire it here for you actually. I already did, but in your presence also if you would love to pray for all of us. Yes, thank you, thank you. Thank you so much, Father, for really guiding us into the Heart of Jesus Christ and guiding us our hearts and our home, guiding us to God. Just thank you, thank you, thank you. And we are eternally grateful to you. Thank you, all your Grace, Father, it's all your Grace. And what's more we can ask or yeah, just made this sweetness of this love just deepen and deepen and became sweeter and sweeter and it is so ready. And yeah, maybe your Grace always continue to bless us and just into their hands we lay our spirits and into their hands we lay our lives. And thank you, thank you, thank you so much. Beautiful darshan we had today. Okay, thanks to you. Thank you. Thank you. Okay, let's quickly go to Ananda before we close. My body is starting to feel the fatigue.

Good morning, Father.

Good morning, morning.

I just wanted to expose something, um, really helping contemplating a lot on right now. You know, I always mention Keisha, but she's phenomenal in my scene. And, uh, noticed again this morning as soon as the body wakes up, it is shown so powerful from God. It's heard and it's shown that the words that comes: 'You can let go. It's okay. It's time to just let go. Um, that you're taken care of. You can, you can play. You can trust your heart, trust your heart.' And was noticing, um, that there's such a grasping that's been happening every morning to others. And Keisha really questioned, 'Why do you, why is there fear being alone?' And really saw, um, that there was so much grasping at others and there was no answer back. And when I looked at it, I realized that because the one who's grasping doesn't exist, so there's no one to answer that one back. I don't know if that makes sense. And it was really a calling inside this heart that be at your true place, be that that you know that you are. Not how important it is for this being to really, really follow everything that's been shown. And you know the biggest, biggest pointing that he has been giving, she's my heart, she's my heart, my mirror that. And was who's speaking? Is this coming from your heart or is this coming from your thoughts?

It doesn't exist, so there's no one to answer that one back. I don't know if that makes sense. And it was really a calling inside this heart that: be at your true place, be that that you know that you are. Not how important it is for this being to really, really follow everything that's been shown. And you know, the biggest, biggest pointing that he has been giving—she's my heart, she's my heart, my mirror—that was: who's speaking? Is this coming from your heart or is this coming from your thoughts? And right now, there was a little bit of resistance, and I saw that and walked outside. And when I walked outside, I always look at the animals and the birds and realize how the mind is still there.

I wanted to ask for your blessing because what's been noticed is that there's been so much hiding inside the house with the computer, with searching and having that seeker that... it's almost like having a crutch. And I remembered Guruji's video saying, 'Take that crutch, kick it.' And as I'm lying here, there's still that... I just wanted to expose everything, just expose it to you. Because the mind will... the thoughts that come in is that one: 'This satsang is over, you're alone now, and you're gonna have to deal with all these thoughts.' And all what happens is, it's noticed—and Michael shared this as well—that all the songs come in, all the pointings come in. 'Don't take shape,' 'stay open and empty.' They all start coming.

And what I wanted to also ask is for your blessing. This breathing that's happening, I don't know why that happens. It's like your breath is grasping for air, and that's the part that causes some fear. And even while I'm speaking to you, I can see light flashing in front of my eyes as if God is saying, 'You're light, you're beautiful, and claim your beauty, and claim your abundance, and bless your expressions.' But I just really wanted to ask for your blessing to surrender my seeing. It's been so much grasping and seeking that I ask that if you can bless my seeing, and just ask for your blessing to just jump into my heart because that's where you live. Full of blessings. Thank you.

Okay.