Don´t Make Anything a Thing - 11th October 2017

The point of all of this—spirituality, surrender, self-inquiry—everything that you see, you can now relate back to this: How does this aid in a way, errors in not picking up this 'something' notion? Whether it is the Buddhist who is just pleased with the content of the present moment. If you're walking, stay with the sensation of walking, or just simply being. Just a bizarre creature. In that, there is no space to attach a notion to yourself. All the sages have said, 'Chant this mantra, I will give you a special, energized spiritual power.' Chant, this happens. But they are neglecting neurotics' precedence. Meaning, when you remain empty of identity, everything is about coming to this. Any pious conception, emotions play... so stay with it. It's right there. A place or a state, but we have to use some words. So don't play with the spiritual mask too much. It's okay, like Mooji says, it's done its job. That's what you hear now. Beyond that, better to drop all emotions, especially emotions about where you have to get to or what should happen or what you want. So that is again me looking through the lens of personality, the mask of person.

If you could meet God right now and the only price you would have to pay is your next thought, is it a good deal or not? That's it. Meet yourself with your beingness, your own presence. Don't have to move an inch in any direction. Don't have to perceive anything at all. Don't have to experience any freezing. All is allowed to come, all is allowed to go. Yourself remains untouched and unmoved under the steam of any movement. Nobody has ever said that there is a problem here. Therefore, all problems might just be conceptual. All suffering must depend on the concept of you, not the reality of you. My current favorite sentence is: Don't make anything a thing. Don't make anything a thing. Only those who have been with me for some time really understand what I'm saying. This 'don't make anything a thing.' I can't even ask you then, 'How are you?' when you're empty. Whatever they do like that, how is it without a story? How are you without a mention? How are you? You know what I mean. I know you're good, but do you see that you?

Now there are two voices which are always available to us. One voice which is saying, which is their own intuitive or own inner presence saying, 'Don't make anything of it.' And the other voice is the voice of the mind saying, 'But what? I have to make do something. I have to make this thing. How will my family survive? What will they cook?' So these are the two. Don't offer a compromise. Who would have those who lobbies? Offers come and go, but suffer and those who become this offer can pick up the limited notion about themselves. And any time we pick up the limited notion about ourselves, that suffering arises to rid itself of that limited notion. And how it works, and it's very documented. Trust, time immemorial. I'm not the first one to tell you this. If you go back into the history of spirituality, you go back to Nisargadatta, it's the same message.

Now what to do with these sticky things? That is the only question left: what to do with the stickiest of things? The sages have said surrender or inquire who they belong to. Surrender them to the fire ceremony, burn it in the holy fire of satsang. Whatever this stickiest thing might be, or inquire and say, 'Who? Who is attached to this idea?' It's very simple. It's too simple. But I know that many times these words, which sound too simple as they are rising from here, they could be... for those especially new in satsang, it would be if the mind resistance could be strong, saying, 'But this is too abstract. What is he even saying?' That defrosting, a spiritual sense needs to happen. Then you will find that the simplest, most direct way—we can even call it a way—is just this.

It's raining. It's raining a bit here. I don't know whether all of you can hear it a bit, but it's nice. The sound is not bad. And here, stop. Not embarrassed. Maybe we can sit in silence. A nice breeze. I have got a lot of questions that Alicia has piled up for me, so maybe tomorrow we make questions. We look at all of them one by one. Even my Facebook Messenger, lots of questions tomorrow. Now speak up for typos. Yes, yes.

Dear Father, I don't understand self-inquiry fully and how it leads to truth. I don't understand how you go and clearly lead to truth either. I only know devotion to Lord Shiva and surrender to Him. I feel complete and not needing anything, but there is a desire, a reason to learn self-inquiry. I am reading 'I Am That,' but I know it's not sinking in for me. Vivekananda, whenever I read him, he moves something within me. Please guide me into this path of self-inquiry so I can go deeper into that.

The other thing for the truth we're looking for is the reality of who we are. How the world is. If there is a conceptual truth out there, if there is a perceptual truth out there—that means if there is an idea, 'If I can do this idea, that is the truth'—the truth will not be found like that. If I tell you that there is a visual, you will see an image, you will see a perception, you will find it. But without the truth of the Lord Himself, ultimately even that is not the truth. The truth that you are searching for, truth must be that which is the Self, the Absolute. And all the clues for self-inquiry have been provided to you. Whether you read Vivekananda now or you read Nisargadatta, all the clues can achieve the same.

What are some of the truths? What is it that remains unchanging even if everything else in the world is changing? What is it that remains unchanged? That which is changing is appearance. That which is unchanging is not an appearance. So are you also an appearance? Whether we call this Atma Gyan or we call it the inquiry, they're looking past the layers of that which is changing and coming to that which is the unchanging. Then whatever the clues: What is it that witnesses all this change? Who is the witness, the Sakshi, of all of this? This is the way to do the self-inquiry. When the thought comes to you, ask yourself: Who witnesses this thought? When an emotion is coming and the feeling is coming, ask yourself: Who witnesses this? Don't settle for any mental answer. Don't settle for any feeling. Don't settle for any perception. You are beyond that.

I'm sharing all this with you because you said that there is an urge somewhere to learn self-inquiry. Usually, if somebody said to me that when they are in devotion to Shiva they feel like they don't need anything, then I will say to you: Don't even pick up any practice, even self-inquiry, because you are naturally surrendering. In your surrender, you are always taking from this question of mistaken identity. The false cannot survive your surrender. So today I do not have so much energy, but a little bit inside I have given you. If there is a walking yearning arising for self-inquiry, then you can use some of these pointers. Also, request Ammaya, she is already offering to do some transcripts to do this. But if you are feeling complete in your devotion, in your surrender, then you don't have to pick up any new project. Thank you so much for being in satsang with Mooji... so Guruji Ananta Deva ki Jai today. Thank you. I'm good actually. I don't know what's happening here. Sometimes this body feels like it is just three years old, full of energy, and sometimes this body feels like it is 500 years old. But it's okay. This is the play of the world.