Coming to The Dissolution of Attention Itself - 6th February 2018
Saar (Essence)
Ananta guides seekers to expand their sense of 'I' from limited bodily sensations to the all-encompassing presence of consciousness, ultimately revealing the unchanging, timeless Absolute that exists prior to all concepts and suffering.
You don’t need a concept to exist, but you do need a concept to pick up the pretense of limitation.
The non-existent 'me' is the super-concept that all other concepts are serving.
Knowledge is merely the dropping of that which is false; the truth is already apparent.
contemplative
Transcript
This transcript is auto-generated and may contain errors.
Namaste everyone, a very warm welcome to satsang today. Satguru Sri Mooji Baba Ki Jai. What does the 'I' represent in doing this? The connection's name, or to sleep, I see right in this 'I'. What are you representing? Because it stood on the Atma, use very videos, and it seems to be central in our existence, this 'I'. And if you check and you find that only a certain set of sensations which are being perceived, those are 'I', and I can tell you that there is no actual reason why that should be so. All these reasons are just notional, just conceptual. So in a way, you can say jokingly that you are being unfair to yourself if only some perceptions you claim as 'I' and everything else you claim as 'other'. There is no real reason for this distinction.
Then you come to this point where you say, 'Ah, all that is appearing is I.' There is no reason to draw this line between 'I' and 'another'. All that is appearing is 'I'. Well, then I would say it's still being a bit unfair because you are not including that which perceives all these appearances, and there is no reason for this distinction. So we've gone from identifying with only a certain set of sensations to seeing that all of these sensations are just perceptions within my own being. There is no distinction to be found here. To then see that I am that which also perceives all these appearances, and yet in itself, although it is known, it does not have a qualitative appearance.
Now you have included all that appears and disappears, and that which perceives this appearing and disappearing, and you see that both of them are included in your very existence. You now have included full cupboards as 'I'—not just the words actually, but also everything in which the first bird seems to be coming about. In that entire space and time has also been included in you, that which perceives the first bird. And now that you see this effortlessly, you find that you are aware of even this perception, this third bird: the unchanging, unmoving awareness. It's called the Absolute. Why Absolute? Because it is absolutely unchanging, absolutely untouched, and absolutely without any levels available.
And this is what satsang is. I know that every day I come and say different things, so this is what satsang is: from just this limiting notion that 'I' is something so small and tiny, just a certain set of sensations, to include all sensations, all perceptions, all appearances; to include that which perceives and is the screen and the light of all these appearances; then ultimately find that perception or no perception, which is aware of perception or no perception, remains as my unchanging Self. And although there is only one Self which includes all things, there are aspects of myself which are changing and there is a greater aspect of myself which is unchanging.
And you don't have to get to this. You don't have to become this. This is what you already are. All division means all distinctions, all limitation, all separation; it is just from concept. You are the light of this world. All exists in the existence of your light. Can you testify to the existence of even the sun, which seems like the biggest light that you can come across? Can you testify to its existence unless you exist? So this existence is being explored, being alone presence. Your presence is just here now. This 'now' is not a moment in time; it is that 'now' in which moments come and move, but you remain unchanged. It is that in which no time exists.
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This is true about you now. Even now, if you were to check for just on the head, you will find that all time exists only for objects in my perception. That which is perceiving them is not subject to any time. It is timeless and it is here. You and all that is subject to time take some screams, but you are the That in which is this time and space. They appeared and they disappear. This is not some fancy esoteric description; it is just a simple natural reality.
I saw one more thing yesterday. It will seem like a big magic trick, some weird strange thing, that That which is beyond space and time considers itself to be such a small object as the set of sensations, perceptions. How is it possible? Then why? Why does it have consciousness? This is the play of consciousness tasting itself as a limited object and then enjoying the taste of this discovery of limitation. Sometimes what happens is as we are tasting this unlimited being, it's a system much too much for me. Yes, yes, that is true. It is too much for the 'me', but for you, it is what you want.
And all of you, as you are having this insight about what you truly are, also we start to notice that anytime there is a notion of suffering—whether it is a grievance, whether it is pride, whether it is guilt, whether it is a hello gamers, whether it is resentment—you start to notice that consciousness must be now believing a lie about itself. That is why it is going mean. Thanks for going. Consciousness posing as a cat cannot suffer without giving assent to a limited notion about yourself. To the notion that 'I should not be suffering'. That is why a lot of my favorite terms these days is 'motionless existence'.
You don't need a concept to exist, but you do need a concept to pick up the pretense of the limited one. You don't need a concept to suffer. The non-existent 'me' is the super-concept that all other concepts are selling. But your being, God, it's just here naturally and effortlessly. And in satsang, we move away from concern for this limited non-existent entity to just starting to really enjoy our very presence. It all fits, really tastes. Some can seem sweet and some can seem bitter. Pain can still come, but pain when tasted without the additional burden of the conceptual 'me' is also a beautiful taste.
This question is exactly what we are speaking on. Whatever taste is coming, whatever sensations might be experienced, without the veto of this 'me', without the notion of this 'me', you find that all these sensations and experiences cannot over all the space that you are. Your spaciousness is beyond anything that can appear in this space of appearances. And you will find this on your own investigation. Guruji has a very beautiful example of this about how it is the interpretation which makes it so, makes it seem so different. He says that if you had to speak on stage or something like that, see, and if you are not used to it, you can have a sense of stage fright and you might say some energetic appearances are appearing and you might call that, 'Oh, I am so nervous, this is so bad.' I'm just kind of myself slow and easy energetically.
And we find another set of experiences which are not so different energetically. You seem quite similar energetically, that which you call excitement. Suppose you're going to go on a big holiday, really two of them, you're very excited about it. A similar energy can come, but then you might say, 'I'm so excited, I'm so happy, yes, this is so good. See, I'm already starting to feel so happy and excited.' Energetically, if you were to look at both the sensations, they are not so different. In fact, the entire energetic spectrum for the real you is really nothing much. It is a little bit of sugar and spice here and there, but for the 'me' you, it is too much.
So in this, as the one said, as you are finding out what you are, all this concern about which sensation, which emotion, which perception, what is coming, what is not coming—all this becomes very light and easy. Of course, minor preferences can be there. Nobody wants to see, 'Oh, I really want something bad to happen to my family.' You know, should have to do this body, not really inviting disease, but the feverishness about these things becomes much milder. Even after you know that it is just a movie, usually we like to see happy endings in movies, so there can be a preference that this life goes with ease and would spontaneously. Yeah, everything is well. These preferences, these blessings can be there, but there is a greater trust that whatever is the will of consciousness, okay.
There is the little car length, I will become, and mostly a dissolution of this oppressive 'why'. The oppressive 'why', just 'why me?' There's a wonder 'why him?' too. Mostly it is used in a very oppressive way. 'Why does it happen?' There's a wonder why 'I' has caught playing this game. So as you resolve the 'me', as your 'I' drops away from representing the false, even if it has not come to the point of representing the Absolute, even the dropping away of representing the false is actually enough.
There was a great sage in India, his name was Bulleh Shah. Bulleh Shah has said in one time, he wrote this entire set of verses on 'I don't know why, I just don't know why'. So this 'I don't know' is not to be looked down upon. 'I don't know' was already the best news. I think the false ideas about yourself, even after you do that, so everyone said, 'True knowledge is merely the dropping of that which is false.' The discovery of the Self is really the dropping of the non-existent 'me'. So it is not making this reference wrong, just a set of sensations and calling it 'me'. We stop taking this reference seriously. Conversational here, of course, we could still operate in this world in the most natural way, but we are not taking this 'me' seriously. With the dropping of this which is false, the truth—which is already apparent—you might not yet have the words for it, you might not seem to have an answer for it, it might seem like an idle, and that is you.
Is there anything more pristine, anything more immaculately kept, than your attention that allows your own presence and coming to the dissolution of attention itself as it remains that which is the well of even this presence? All worldly tastes, they are coming and going. The immaculate taste of your own presence is just here. To tie ourselves to worldly appearances which will come and go is something is Helen and Romania must I know. Holy presence, His peace is here. Thank you all for messages and questions. I answered most of the questions which are there and it's all clips. Thank you all so much for being in satsang today. Satguru Sri Mooji Baba Ki Jai.