Direct Experience of the Fundamentals Of Satsang - 9th August 2016

So can we be with the objects around us just as they are without any interpretation, any concept? Can we truly meet the world in this way and not meet an idea of the world? Examine it. Look at how we perceive the world.

Father? Father, can you hear me? Are you okay? The audio is okay? Okay. Father, Father, Father, Father, Father... Just wait, I think Father's just trying to... I think he's just seeing the message right now. I got it. I fixed it. I can hear you now. Yes.

So just like this, very playfully, very playfully and naturally, just examine the world and see how this appearance is appearing. How are you perceiving this appearance? Notice how inherently nothing that is appearing has a meaning. All the meaning that something has has been provided by our mind, you see, by our thoughts. What is appearing is just appearing.

So now all that is coming in this seemingly outer realm is what we refer to as the world. But it is not just that. We also refer to that which is appearing in this seemingly inner realm of appearances like memories, imagination, thoughts, sensations in the same realm of appearances. Examine your next thought. How is the thought perceived? What is the size and shape of a thought? Do you hear your thoughts or do you see them? How are they perceived? Can we find out where it is coming from and where it is going? Okay? Where does the thought arise? Is it inside you or outside you? How is this energy of thoughts perceived?

The appearance of a thought is the mind. That which we call the mind is nothing but these thoughts and similar energies. And in the space between thoughts is no-mind. Okay? So these thoughts are just one aspect of these internal objects. One type of these objects are thoughts. There are other types of objects also, like sensations. It is these sensations which seem so intimate. It is the intimacy of these sensations which makes it seem like I am the body. But the body is experienced just as a set of these sensations. To experience the body is to experience these sensations.

Challenge: are these sensations inside you or are you within these sensations? What is your relationship with them? Experience the sensations in different parts of your body and notice how they are just a different type of energy. So it is these sensations along with the visual representation that we call the body.

Now there is another type of sensations, another group of sensations, that which we call the emotions. See if it is possible to bring your attention to any emotion that might be present now. Examine this emotion. Get a taste for it. Observe that qualitatively an emotion is experienced differently than a thought. A thought is coming and going very fast, but an emotion can linger. This is what we mean by emotions.

Now we can bring our attention into our heart and move our attention up to our head. See if you can examine not the objects, but attention itself. What is it that moved from heart to head in the movement of that which we call attention? What is it that actually moves? What is the color of this attention? What is its size? Focus your attention on a particular point and now let it go completely. What is this force, this power which can be focused and can be let go? Observe that only that seems to exist for you on which there is some attention. That which has no attention does not seem to be a part of your living existence. Leave your attention completely free now. This is the attention.

Now gently wait for a thought to appear in its own time and observe how attention can go to this thought. And you'll notice that when a thought is there, you also have another power which is the power of belief, which means to say whether this thought is meaningful or not, to accept or reject this thought. Play with this power of belief. Even if the thought is saying 'I am not getting any thoughts,' now notice how you can believe it or not believe it. Notice the difference between attention and belief.

Now with childlike innocence, make a complete effort to stop being. Don't be. Just stop being. Don't understand the request, just stop being. You find that there is a sense of being, a sense of existing here that cannot be stopped. I am independent of the thought. I am the presence. I am this sense of existence. I am. Taste your own presence. This presence is what we call beingness, consciousness, the sense 'I am'. Sometimes we even call it God, Atma. Rest in this presence for a while. If you can't seem to find this presence, see if you can stop being. This being is presence. Okay? We also refer to this presence as the Satguru's presence, the intuitive presence, your holy presence.

Now with the same innocence, just check: who is aware even of this presence? There is an undeniable awareness of it. What is the nature of this awareness? Try to find one attribute, one feature of this awareness. Are you aware now? What is the nature of this awareness? And when we say 'I am aware,' which 'I' is this one? Who is this 'I' that is aware? Is it outside awareness? Are you now an entity that is aware? Is there a beginning or an end to this awareness?