Emptiness Is a Prerequisite for This Grace of Meeting This Divinity Within Ourself - 1st March 2024

Your heart will tell you. Your heart will always guide you as to whether in a relationship it can be auspicious, where both can help the other one deepen in God's light, or it can become full of just Maya and worry and fear and pride and guilt—and all these can fester, really. So what you have to ask yourself is: Are you able to be authentically in God's presence when you're in the midst of this relationship? When you're with him, do you feel like you are constricted in any way from being in God's light and you find yourself being mental and worldly, or do you find yourself just natural, organic, and able to rest in God's presence?

The second one. But it's just for the moment. I don't know. I know these things... I mean, just for the moment I feel that, but I don't know if in the future it's going to be like that because I know how these things go.

Of course, we cannot predict the future. But are you saying that it is because initially in a relationship everything seems so wonderful and beautiful and that is the phase, and that's why you're not able to tell whether it's that or what? What are we saying?

No, it's because by now I feel it is... I feel very much that it is helping me to just even to look for God even more because... and because I don't know, the dynamics are very harmonious and it's very much the interest in both of us in looking for God, being in God's presence. It's very... I feel it's very genuine. So that makes me feel that it is okay. But I don't know, there's fear. There's some fear in me. I have to accept it.

Yes, yes, yes. So you have to be vigilant in the sense of when you find yourself becoming graspy and attached and wanting to own rather than just to love and to be in love. See, then you have to remember that that is when the mind can mess up even the most auspicious things by making it about owning the other one instead of allowing, instead of it being free, instead of it being open. So if you have a sense that right now it all feels very auspicious, free, open, there's no grasping on either side or there's minimal grasping, then it sounds all right. It sounds all right. And you don't have to determine what forever will look like. We can only get a sense from now, saying that for the moment it seems... seems that there is openness there, there is love there, there's a friendship there, because these are the things that are important. But if it becomes about other things which are egoic and full of pride, then it starts to mess things up. So be vigilant towards that. Start every day, especially because you're getting into something which is a commitment, you must start every day deepening in your commitment to God as well. And then if you remain there in your heart, then all relationships can be auspicious.

You know, actually yesterday I had this episode of... I saw like jealousy coming up. But it was actually... I enjoyed even this because it was a huge opportunity to say, 'What is this? What is happening? This is not in alignment with what I've been experiencing.' So I could just see it.

You have to commit to me that you will continue to put God first and you will allow Him to move you and you will allow Him to guide you as you go along in this. Because some element of it may be natural and playful; that is all right. So you don't have to over-analyze and be over-critical of yourself or the other. But you have to be just in your heart, fully open to His guidance and allow yourself to be moved in the light of the Atma within. Then you'll be fine anyway. How long has it been?

Just two weeks.

Two weeks? Yes, already getting jealous. Yes, yes. It's been... my sister is here laughing.

Yes, I can see her also.

I was just going to tell her to keep an eye on you, please. If I don't see you in satsang, then we know that we'll get Lori to pull you back. You hear?

No, I'm very much at your feet. Take it a step at a time. You don't have to dive in or something like that. Slowly, slowly, slowly, slowly. Yes, yes. And but it's important also to me to say that, and to say to you, that it's my will that God is first in everything, Father, everything.

Yes, and may that be the last of our will, you see? Our will to put God first then must hand over to God's will after that. And we can live like this. You don't have to categorize and say, 'Oh, this is work and practical,' or 'This is spiritual only in satsang, then I move in God's will, but when it comes to worldly things then He can't move us and He can't guide us.' It is just not true. And the best tip I have for all of you is that when you find yourself rushing, no matter what the excuse is, you see, it is not worth it. Because you will see in your life that most conflicts, most problems, come after you rush. And I'm not talking about an outer rushing; you can move fast, that's fine, you see. But I'm talking about an inner rushing where the mind bullies you and says, 'No, no, no, like this, it has to be like that.' So be vigilant to that. Don't rush into anything, just step by step. And don't expect guarantees from God about the future, you see. Just this moment. Trust means this moment, this moment. Very welcome, very welcome. So just when I told you that all your focus must be on God about two weeks ago, this man appeared? Yes, just like that. Like that. But I'm here with you and I'm not leaving you. Right, let's go to Shashi.

Namaste, Father.

Namaste.

Father, and this awareness that is there in jagat, swapna, sushupti, and even in the... every time. You know, I was just contemplating on Bhagavan's death experience. I continue in the same way, and I just want to give you some light on that awareness which will be present in our waking stage—it is there, we know. In our deep sleep state also it will be there, in our dream state also it will be there. So I feel in that last state also, that awareness that you're witnessing... not witnessing something else. Even in the deep sleep state, it is not aware of the body, it's not aware of the movement of the body. Please share something on that awareness.

This is the main question. The main question of satsang and the completely absurd idea of satsang is that we attempt to share, we attempt to point to that which no words can actually describe. That is the strange attempt, and yet we try with the intention of being helpful in whatever way, so that these pointers may lead you to the recognition of that absolute reality as pure awareness itself and not to get caught in the false identity of being a body-mind organism. So the first tip is that we must use all of these pointers, but as we are led into the recognition by the Satguru within, by the Atma within, then we must ensure that we let go of all constructs. We must be empty. We must come to the Unborn. Also be vigilant to the fact that your mind, your imagination, your memory, all of this will try to replicate what is being described in the words about awareness. So the most common misconception or imagination is that awareness is a dark, empty space—the dark, empty space where nothing is ever moved, because that's the words it hears. So ask yourself: Who is aware of the perception of even this dark, empty space? Who is aware of that? Then you come to a recognition which is ineffable because there are no qualities to describe. There is no flavor, color, even sweetness; just a sheer nothingness which has nothing to do with the nothing of the world. This nothingness is your reality. So when we check—and the best way to talk about it is to make it a live inquiry rather than just speaking some words about it—so when we check: Who is aware of the perceptions that we call the world? Who is that that is aware, or what is that that is aware?

Who is that? And one who is aware of the world is... then who is witnessing that? Me.

Okay, okay, let's slow down because this is a very important point. So in satsang we make a distinction between perception and awareness, isn't it? So when we say, 'I am aware of the perceptions of this world,' see, when we are saying, 'Who is aware of the world?' that is the shortened version of 'Who is aware of the perceptions that we are calling the world?' So who is aware of sight, smell, taste, touch, hearing? You see, all of these things. Who is that which is aware of all of these perceptions? Are we seeing sight? Are we hearing hearing? Are we touching touch? Are we smelling smell? Then what is the relationship that we have with these perceptions? What is the distinction between perception, perceiving—which is a construct of attention—and awareness, which is independent of attention? So when there is attention in the light of being, there is attention and there appears to be a world. When there is no attention, then we call that sleep state. That which is aware of both of these is independent of all perception. Can you confirm this?

There is something that witnesses even... and that is aware of the breath or the beingness. I feel something is not... it's like nothingness.

So you're saying, and correct me if I misheard you, you are saying that there is an awareness even of being. And that which is aware even of being, we're calling it a nothingness because it has no attribute that we can say that it is here or it looks like this, it has this particular quality or shape or size.

Like only presence, only deep, deep presence is there.

Yes, but is awareness dependent on even presence, or is presence dependent on awareness? Is there presence in deep sleep?

No.

Is awareness aware of presence, or is presence awareness? Awareness is aware of presence. Now this awareness, what is its relationship with you?

Awareness is behind me.

Calling it a nothingness because it has no attribute that we can say that it is here or it looks like this, it has this particular quality or shape or size. Like only presence, only deep, deep presence is there. Yes, but is awareness dependent on even presence, or is presence dependent on awareness? Is there presence in deep sleep? No. Is awareness aware of presence, or is presence awareness? Awareness is aware of presence. Now, this awareness, what is its relationship with you?

Awareness is behind me.

Behind you? So then how do you know what it is aware of? So if awareness is behind us, then we are reporting on something which is beyond us. Is it so? It then has to be a secondhand report. Is it like this?

So let me put it another way. If we were to say that I am aware of the perceptions that we call the world, would that be correct or wrong? So if this awareness was another, then it would need a medium of communication to happen between it and ourselves. But we recognize that I am aware of every movement of attention, of every perception, as awareness itself. I am that which is beyond the play of time and space, which is beyond the play of bodies, which is beyond the play of universes. That which is boundless, beyond any imagination of being boundless. My reality, my absolute reality, can never be visible because it is beyond perception. This is what we recognize about ourselves. For I have no words, I'm just in that emptiness.

Very good. Very remain like that and allow life to unfold without picking up any identification. And when you do pick up, then just when you notice you picked up, just drop it and return. Good. Okay, let's go to Radhe Sham.

Namaste, Father.

Namaste. Bless you, bless you.

Okay, looks like you've just come from my episode of Chosen. Yes, I just wanted to ask, when the conversation was happening, this question came up: is there a difference between being aware and witnessing?

Being aware and witnessing? The way we use it, no. But usually in the world, when they say 'I was a witness to that,' they are talking about perceiving. But when we say Witnessing, capital W, we are using it synonymously with awareness.

Okay, but mostly how it is used in the world is that I perceive something. Yeah, usually witnessing has that perceiving element. Sure, thank you. Can I... there's nothing to perceive. I mean, there isn't an object. But when is there nothing to perceive? In deep sleep, there isn't anything to perceive.

Yes, yeah. And sometimes when you're meditating, there's nothing to perceive also.

So then can we use... you have to be careful, and that's why I want to point this out. Yes, there is a state of meditation where nothing is there to be perceived, but usually even when we are meditating with eyes closed, we are perceiving a darkness. So the absence of an object with light is not the absence of perception. And just even like a darkness which we perceive is our perception, isn't it?

So that's what I was actually coming to say. So what would... so are you talking about the meditation of like the Turiya, or are you talking about...

No, I'm just talking about perception. So when there's like that dark space, okay, that's also perceived. So is there... so when we say in the waking state, we would call it perception, and when there is deep sleep state, and it's only place for most of us where there is an absence of all perception. So but still you're there as the witness of that absence of perception, otherwise who would be?

No, no, because this confuses me. Very confusing to the mind. So it has to be met in the heart only. Because actually in the heart it's very simple. We say that I know that there is nothing in deep sleep. We are already confirming—just don't point it this way, back will come—so we are confirming that I know that there is nothing, not even darkness, in deep sleep. So we are already confirming that there is an 'I' which is aware of this. We are not making it up. We are not saying it because somebody told us. It is direct, firsthand witnessing that there is nothing in deep sleep. But in spite of there being no thing, I am that. Beyond all things, you are that. And actually it's very, very simple, but the mind tries to say, 'But...' You see? But the mind cannot participate really in that conversation except to mess it up. It cannot really participate in this conversation because the true meeting can happen only in silence.

So the search for clarity is our attempt to do what? It's because sometimes when I'm hearing the satsang and that perception is attention and no attention and all of that, and I'm trying to make sense of it in my experience. That clarity is the attempt to make sense of it or to experience it the way it's being said.

Yes, but it's beyond experiencing that we know awareness, that we already made sense of. That awareness cannot be met objectively in any way. It's not an experience that we will have. So the attempt to get to clarity, the opposite of which is confusion, that attempt, you see... so you said it is to make sense of it. What, how, when does something make sense? When you perceive, like when you now took me to see awareness when there is nothing just now. So then there's no... so make sense stops.

Yes, so that would not be making sense because then you're saying that it's beyond sense and nonsense. But what is it to make sense? So when that perception word comes and it says that... no, no, I'm just generally saying, yeah, I'm trying to get what... what is that looking at, the notion of something making sense?

It makes sense when... let me propose a definition and then we can explore it together. Whether it is like that, whether its opposite or its contradiction holds no value to us or cannot be, is nonsensical, then something makes sense. You know, when its opposite is nonsense. But I want to tell you that what I'm saying is not categorizable as in any of the opposites, you see. So the attempt really is to meet it. Clarity actually means to meet it in a stable way mentally, which means that the opposite has no room or we don't value the opposite at all. You see? Then the purpose will be lost. And that is why contradictions are so important in satsang, so that you don't rest in your mind. So what I'm pointing to, as should be obvious by now, is don't attempt to make sense of anything at all because all that sense that you will make, the sense-making, nothing timeless is going to come out of that. You see, everything that we have understood conceptually is going to die, or we may just forget tomorrow. So yesterday it made sense, but what was it? I forgot. Like that. So don't worry about that kind of sense-making, meaning-making. Dive deeper and let that be true which is true in your heart, even if the world thinks you're foolish, even if your mind says you're so foolish, this makes no sense. God is too big to make sense to the mind. The Self is too big to be sensible to the mind. And that is why faith is needed in satsang. Because if it was rational, then everybody would follow it, you see. Everybody is rational in the world; they try to be at least. Where if you give them a reasoning A, B, C, D, E, F, then you can just follow. Then there would be no need of trust or faith, forget about devotion. You need that because it needs a leap of faith for you to transcend everything that makes sense into that which is beyond the opposites. So to go from picking the best concepts and creating a conceptual framework out of the best-bit concepts that we have, we go to sheer conceptual emptiness. And that conceptual emptiness is to remain in the Unborn, and we have transcended the mind. And when we transcend the mind, that is where we are fertile for a holy meeting with God's life. Emptiness is a prerequisite for this grace of meeting this divinity within ourselves. And in the light of that divinity, that divine teacher that we call the Satguru within, light is shown on that which is unperceivable. So like something like this can make no sense ever. That light is shown on the unperceivable, in worldly terms, is a sheer nonsensical statement, isn't it? You see? But is there a place within yourself where that can be met, where it rings true even if you can't say that yes, I can confirm that? Somewhere within yourself that rings true. So go to that where the spiritual pointers, which make no sense to the mind really, that seems valid, it seems real, seems true. Then the mind doesn't give up. The mind will try to dig out pearls from there. You go into the ocean, now what did I understand? I understood that I'm beyond all this nonsense, is it? I understood that I am everything, nonsense. I understood that I am full of love and reality, nonsense. It's all nonsense because it is just mental conceptualization of that which is actually ineffable. So at best its purpose is for us to point or remind ourselves or remind others and point to others that this is our reality. That's why even the words of satsang, especially the words of satsang, are nonsense because if they're taken just at face value, they are utter gibberish. But if our heart is open, our intent, our longing is for God, then somewhere they seep through. And the statement that you are beyond time and space, that you are beyond the appearances of these universes, goes from being gibberish to as if it is your own heart that is speaking. Then the words of scripture become direct. We don't need to apply ourselves in our mind too much. Just in the guidance of the Atma within, it shines a light on true understanding. But when we become mental about it, then we are no longer spiritual about it. Guided by the light of spirit is spirituality. Ego, egotism, pride, mind, intellect, at best can become a repository of a few useful pointers that point us back into this nakedness, emptiness. So many hands went up, something I said. Okay, let's go to Karamay.

Hello, Father. I don't know why I put my hand up, but maybe because the sensation is I'm giving birth to something. I don't know what's happening.

So tell me after the baby is born. I just want to pray for a quick delivery, I guess. How's the delivery going?

It's going well. Okay, good. Thank you, thank you so much.

Let's go to Helena.

Hello, hello, hello. Well, I actually don't know what to bring to you because it would all be mind and I think that's a waste of time.

But I just... there is another possibility, isn't there? Because you negated that aspect yourself. You said, 'Okay, everything I can bring to you would be the mind,' and neither you nor me wants to hear from the mind. That's clear. But isn't there an alternative?

Yes, but there's not much report there.

No, no, take your time. Don't worry, because this is how we can get used to living there. We can get used to living there if you just have patience and courage, you see. So you can see that I'm attempting to break... maybe there's a pattern which says, 'Yes, yes, it's all the mind, but still, but still,' and then the mind traps us in the 'but still.' If you say, 'Okay, I noticed it's the mind,' so then what else do we have?

Sometimes I know what you mean. There is a different perspective to speak from and I experience that I can be there and watch all thoughts coming. But sometimes there's this experience that I cannot find it, which is also mind. But I just... if I can't step out of it...

Let's see if we can. So what was the last song that you really liked? The last piece of music, song, something that you really enjoy? Okay, you don't have to point it out. No, it's just because I don't listen to much music, but I sang music myself. So that would be a part of Rossini, I think, that I really enjoy. Ah, very good. So a piece by Rossini you really loved it. Now, was it love? Did that love for that piece come from your mind? See, because the mind... what is music for the mind? It's nonsense. It's just some sounds and some tunes. Something it makes no sense to the mind, isn't it? But somewhere all of us, we may have different tastes in music and Consciousness plays in all different colors and flavors. But something is enjoyed which is beyond the mind. Where do we enjoy music? In the same way, where do we find love? Where do we taste love? What is the source?

Was it love? Did that love for that peace come from your mind? See, because for the mind, what is music? It's nonsense. It's just some sounds and some tunes; something it makes no sense to. But somewhere, all of us—we may have different tastes in music and Consciousness plays in all different colors and flavors—but something is enjoyed which is beyond the mind. Where do we enjoy music? In the same way, where do we find love? Where do we taste love? What is the source of love? And what can meet love without your heart, without this intuitive center, without this intuitive presence? The notion of love would be alien to us because what is love according to the mind? It is ownership of another; it is control; it is getting your way. That has nothing to do with love. But somewhere, you know love. In the same way, truth—that which is truly true, that which is truly valuable—is known only in the heart. And most importantly, more than any of these, the reality of yourself and the reality of God's light is known only in our heart.

So we must come to a place now, having been in satsang, that we at least endeavor to let go of all the narratives which the mind is proposing to us. And even if we feel empty and naked, then we are just being in the heart. We must allow ourselves to get used to that, as wobbly as it may seem, because initially it may seem that we are rudderless. We don't know what's happening; we don't know what foolish thing we may end up saying. We may not make sense of our life or the world. But really, we have to look and say: where has all that meaning-making and sense-making got us? You see, what is it that truly is valuable, timeless, full of love, full of light, and that which we have got through the mind?

So my encouragement, my blessing, my imploration, my begging is for all of us to leave this selfish head and allow ourselves to drop into the love, into the heart. And love is a beautiful doorway to the heart. When you're feeling judgmental, when you're thinking badly about a brother or sister, find that love instead. You find a way to love them instead. Love yourself. And if you're being guilty or finding a lack of worthiness, then you're just self-loosing; then change that for love. And this love, as it deepens more and more, loses all conditions and it becomes the unconditional love. And unconditional love is the doorway to your heart, as a doorway to God's light, to God's presence.

Remember that I'm not talking about this heart being an emotional center; I'm talking about it being the spiritual core of our existence. So it is very, very important that we don't try to resolve anything else except that we are living in the wrong place. We have to change the center of gravity of our life from head to heart. That is the most important thing that anyone, any teacher, any Guru can ever tell you. But no teacher, no Guru can make you; only God can make you. I can only encourage you; I can only guide you to do that. But you have to do it because you are light. You are the light of Consciousness itself. Nobody can take that power away from you. But you have given to yourself this ability to be limited, to take yourself to be limited, to take yourself to be just a bunch of food, to be a bucket of flesh. Or you have given yourself the ability to snap out of that and meet your reality.

So what is it that we really want to do? My advice, of course, is to just live in your heart. Don't get pressurized by the mind to make meaning out of things, to make sense of things. So okay, one not-rhetorical question is: what do you lose if you lose the mind?

A lot of unrestful... so nothing of worth, actually. Nothing of value.

Nothing of value. And the thing is, if you look in the world, the mind has also made it upside down. So when you meet someone which people may call mad, they say, 'This one has lost their mind,' you see? But if you interact with them, you find that they've not lost their mind; they are following everything that the mind is saying, you see? So they may even repeat what the mind is saying, like they are just following everything that the mind is saying. So they have not lost their mind; they have completely—provisionally, of course, God's grace blesses everyone—for the moment it seems like they have fully, fully given into their mind.

Because to go to God's presence, God's light within yourself, you see, is called the Satguru within, the Atma within, the Holy Spirit within. That can never lead to an inauspiciousness even in the world. So you're absolutely right that you don't lose anything of value. But sometimes it's just because the mind has scared us so much, we lack the courage; or because we are used to rushing, we lack the patience. So patience, courage, humility, gratitude, prayerfulness, obedience to His will—all of these will help us to remain in our heart. And very importantly, just love. Find your way to love.

And for some of you, if this way, the bhakta's path, doesn't seem attractive, then you must not rest till you find the truth. The truth about what? The truth about who you are. You say, 'I don't want to pray, I don't want to be obedient to God, it sounds oppressive, all of these things sound too far from me.' Then find out who is that 'me' and don't rest till you really find out. Because you're spending your whole life catering to a 'me' and you don't even know who that 'me' is. Is it? So we must hang on to any one of these pointers and just follow deeply. Any one of these leads us to the heart of it where all of this is available. So either Jnana or Bhakti; either the path of true self-knowledge or the path of devotion, which is love and servitude. And one will lead to the other. As you flower in one, the other will flower within you as well.

So what stops you from just letting go and being in your heart?

I think it's fear, basically.

Yes, and that is why we need courage. If you had courage and you could meet God, would you not do it? So I'm sending all courage towards you. May you never get bullied by the mind, may you never be pressured by the mind, may you not be rushed by the mind, and may you rest in your heart independent of what your mind reports, independent of what self-judgment and self-loathing may happen in the mind. May you find a way to leave all of that and just courageously and patiently remain empty till God's light is so available and apparent to you that the true purpose of this life is fulfilled.

Thank you.

You're welcome. And don't worry, once in a while all of us lose our way. I lose my way often as well, where I take something that the mind is proposing to be real, you see? But the trick is to return as soon as you notice. As soon as you notice, just come back to your heart. Don't go for 100%, you see? Commit to 100%, but don't judge yourself when the 100% doesn't happen. Return. Because what to tell you about the one who lives in your heart? To tell you about the one who lives in your heart—beyond description, beyond the highest taste, beyond anything that we can ever imagine is His holy presence. And that presence itself leads us to the most magnificent discovery about who we really are.

That reality is so far out from what the mind makes us believe we are, and that is why the way of the heart doesn't make any sense to the mind. But I implore you all to trust me on this: you will never, ever regret meeting the one in your heart. Even if you have to give up everything the world offers you a million times over, you will not regret coming into His presence, His light. So to borrow from Kabir Ji's metaphor, the giving birth, or actually even the taking birth in this way, can seem to bring the labor pains. A lot of fear may come. It may look like our whole life is going. But you know what? Our life is going anyway. Just the other day we were 20 years younger. So our life is going anyway. So don't get bullied, don't get fearful by the mind's scare tactics. Life, this body, this mind is going anyway and is going fast. So find that Eternal One within yourselves and you go beyond birth and death. That is my advice and my blessing.

Oh my, thank you.

Very welcome. Let's go to D. Hello.

Thank you. Can you hear me well?

Yes, I can.

I felt it's good to come today. I was a bit stressed about coming, but I don't know, I have to speak to you. Like, I feel I got a bit in the dark again in the negative states and I've been using the prayer, but I feel this trick from the mind got in my head that it is not helping. And look, nothing is helping you just... and now I feel like I'm fighting with the prayer with these thoughts. But I don't know how to... I want to say it, I really want, and I do, like sometimes an hour and then in the day, but I don't know.

One trick for the trick is that don't do it because it has to help you. Do it because that is my guidance and advice. Then the mind cannot use the self-help trick on you. The mind keeps returning to the 'me, me, me, me, me. What about me?' you see? And one also trick to notice is that—and you're doing well by bringing it to satsang—but to notice that if the mind is strongly opposed to something, then what would that something be? What is it most scared of? What is the mind most scared of, D?

Of dying.

But dying to what? It's got this position of power, of value, of honor in our life. And once it's the endowment effect—once someone has something, they're very scared of losing that, you see? So like that friend who taught us all the bad habits, you see? But now we recognize a better way to live, so we're saying bye to that friend. So what is that friend going to say? 'No, no, you're being foolish. You think you can live without me? I have taught you everything that is useful, everything that you know,' you see? This is the way the mind behaves. It wants to be the king of your life, you see? But now we are handing over power to the true one, the true Maharaj within our heart. And it is not designed to be supportive of that process in this Leela, in this game.

So when the mind is opposing it, then you know that you have to follow your heart. By the way, it doesn't mean that you automatically do the opposite of what the mind is opposing, which then is the trick that the mind itself can play. Once it figures out that reverse psychology works with this child—every parent has used reverse psychology—there's only a particular age till which it works. The children are using it on parents also. So it is convincing you that there's a lot of darkness, that you're lost again, you see? 'All the progress is gone.' It's convincing you of all these stories. But actually, all you need to do is turn to God within your heart and be patient and be courageous. Be faithful that what your heart is showing you is much higher than the mind can ever describe or define or narrate. It's just a storyteller in our heads, just a storyteller.

So keep with the prayer. There are phases of any sadhana, of this way, where it seems ineffective, it seems boring. You may feel the inquiry stop working. We've heard so many reports over the years, but it's just tricks of the mind. And if you persevere beyond your boredom, that is where you start to hit the true water of truth, the true water of love. So keep digging the well even if it feels difficult. The mind will play every trick in the book. It'll try everything. It'll say, 'It's too boring, it's not working for me. Look, it's not helping, is it? You're just hopeless.' Nobody is hopeless. Everyone can come to God. Everyone can live in His presence. But the mind is going to try and we have to transcend it. So expect it to be difficult, but still persevere.

Can I say something? Because it's not so much that it's boring, but sometimes I have such strong states. I really feel crazy and like in hell, and there's this desperateness of change, of feeling better. And I'd say the prayer, but it doesn't change. And then I'm kind of feeding the mind like, 'Oh see...' Like, I get desperate because I feel there's... I don't know what to do, how to stop this craziness.

The mind is going to try and we have to transcend it, so expect it to be difficult but still persevere. Um, can I say something? Because it's not so much that it's boring, but sometimes I have such strong states. I really feel crazy and like in hell, and there's this desperateness of change, of feeling better. And I say the prayer but, um, it doesn't change. And then I'm kind of feeding the mind like, 'Oh see.' Like, I get desperate because I feel there's—I don't know what to do, how to stop this craziness and this suffering. It's really... and I try inquiry and, yeah, I don't know. Sometimes I really don't want to be alive anymore, to be honest.

Right. Don't. I want you to be alive and God wants you to be alive. So when the mind is convincing you about these things, just know that I want you to be here. Shine, fly in His light. Let your light not be stolen by these tricks from the mind. Somewhere you have to trust the one that you call a teacher and follow them in spite of what the mind is telling you. So, one child once told me—I don't remember whether you were there those days—but she said to me that, 'Sometimes, you know, I just feel like jumping out of my balcony' or something like that. I said, 'Don't do that. Jump on into a plane to Bangalore, come here, and we take care of you.' So don't allow these thoughts to ever get your belief.

I also feel there's so much resistance in me, you know? Like I can't help it, it's there.

So what happens also with the nature of the mind is it tells you that you are specially resistant. It tells everyone like that, that 'See, everyone else is open, you are specially resistant.' So it loves specialness even in that. At least I'm specially something, even if I'm specially resistant, you see? At least I'm special in some way, you see? So we must drop this idea that there's a special anything happening with us. We are just regular, simple ones dealing with the human condition that everyone has to deal with, you see? And the two shores of this human condition are the mind and the heart. So like everyone else, we are just like guiding our boat, sometimes this way, sometimes this way. That's all that's happening to any of us. So we must row this boat gently, gently down the stream. Completely original words I'm saying right now! But there's something to that. Just be gentle with yourselves. Be gentle with those around you and don't put yourself down in this way.

Also, what happens is that if you don't change the fixation away from 'me' towards God or truth, then nothing will ultimately work. No practice, no sadhana, no guidance, you see? Nothing will work if the fixation is just with the 'me'—the 'me' being this way, the 'me' being that way. So I know in your heart that there's a deep love for God and truth. So remember that whether you pray, whether you inquire, whether you do any spiritual practice, it is for that One. For God's light, for God's presence within, for your heart. It is not meant to change the construct of your experiences. If that happens, then that's fine; those are the byproducts, you see? But don't burden yourself with the expectations of better feelings, of any of these things. Do it for God's sake. Do it for truth's sake. And that is the beginning of our servitude. That is the beginning of our surrender to God, because our spiritual practice must be for the spirit.

You heard me talk about the child who said, 'Father, the inquiry stopped working for me.' You heard me say that? So this child who was with me—she lived in Bangalore for a couple of years at least, from what I remember—she said to me one day that, 'Help me, Father, because the inquiry just stopped working for me.' Most of you heard this story. So I said, 'How can the inquiry stop working? The inquiry is immediate. It always works. What do you mean by it stopped working?' So she said that, 'Earlier I would ask myself "Who am I?" and immediately peace would come. All good feelings would come. All the darkness, all the dark feelings would go away and it was so beautiful. Now I sit in inquiry, I keep asking "Who am I?" but nothing happens. Nothing happens.'

And it is important to notice in that, that the inquiry was being used to get ourself into better states and feelings instead of truly asking 'Who am I?' And then when that doesn't work, then we feel like the practice is not working. But really the question is: who are you? If the sincerity goes away from the practice—that it is for truth or for God—then no practice works over any medium term or long term. Initially, because there is energetic support to these beautiful words of the prayers, then we feel supported, we feel blessed initially. But if our intention, if our fixation doesn't become God and the truth, then you'll find that any practice which is not ultimately to make us feel better, you see, then even the byproducts seem to not be there.

So focus on your love for God, on your love for truth, and keep that love alive in your heart. That will open the doorway again to your heart. And don't worry, there are spells of dryness in everybody's sadhana. There is no sadhaka who's ever said, 'Oh, my sadhana started blissful, it continued blissful, it ended blissful, it's still blissful,' you see? It's always an ebb and flow. There will always be times where it seems so dry and mechanical. There'll be other times where it's so sweet that you can even taste the sweetness in your mouth. You're just like, 'Where is the sweetness coming from?' It becomes so sweet like that. Then other days it's so, so seemingly to the mind insipid. But it's important to go through those times. It's not going to always be feel-good, feel-good, feel-good.

Thank you. Thank you also for this chance to speak to you.

Thank you. Very welcome, always. So you see, just like all of you, like when I say, 'Okay, you can come up,' I don't know what kind of report is coming today. Sometimes it's very loving: 'Oh, I love you, Father, so much.' Sometimes: 'I don't want to talk to you. I'm very resisting you. I'm very irritated.' So this ebb and flow is in everybody's lives. So we have to go through both aspects. We can't pick only... you see, I can make a rule and say, 'No, no, if you're going to come up, you only have to have loving reports.' That would not be integrity. That would not be honesty. So we must continue this life as long as the human condition is there, to know that sometimes it's like this, sometimes it's like that. And it is my job to point out when something is becoming mental, when something is becoming, you see, just pride or things like that. So as long as you allow me to be open in this way, I'll keep sharing. Yes. I want to hear from you next week as well, Friday, okay? Thank you. Let's go to Helen.

Yes. Can you hear me, Father? Yes, my dear. Yes. Hello, Father. Hello, Mother. Um, just the idea of putting my hand up makes my heartbeat fast, so that's why I'm doing it. Um, yeah. I just wanted to say that what you just said to Doy really helped a lot. I wake up each morning now—for months—the first few seconds there's peace, and then the mind comes like an avalanche of self-loathing, just kind of inverted anger. But I call God's name several times in the day and something happens. It's just with this feeling that I don't know what to do, I surrender, I've got no idea what to do, and something helps. You know, it's just calling God's name. God's presence really helps.

And then sometimes also during the day, in the immense chaos of the day, I call God's name and almost suddenly all the drama is tiny. And there's a huge expansion in the heart, that that is just such a tiny speck of life which seems so massive and all-consuming is tiny. And something happens in my heart and also somehow I know—I don't claim it—but in my head some light. And yeah, I want to say it's tough, but there are these moments and calling God's name... I just feel gratitude for your guidance and I just wanted to express that really.

So happy. I'm so happy to hear this report. This is so beautiful, that God's name itself becomes that door, becomes that conduit for the opening. And truly we must live in our hearts. We must live in His light. We must live in His presence. We must live in a deep love for Him. And once we start to taste that, we start to live in that way, then we feel that... I wish you could tell all our brothers and sisters in the world that there's an alternative way to live. There's an alternative way to be. Because the mind has caused so much strife and suffering and violence and war in this world. But to start with ourselves is the most important. So I'm very happy when I hear like this, where it can seem like we were so despondent a few weeks back and now with the power of God's name we find that light, that beauty in our hearts, that love in our heart. May this deepen and deepen till our mind fully drowns in His love. We must use this opening to deepen with all our heart. So keep at it. All my encouragement and blessings for you to keep at it, and you deepen so much. Thank you.

Thank you so much. Bless you, Father.

Thank you. Bless you too. Bless you. Okay, let's go to Sam.

Hi, Father. Sorry, my heart beats so fast.

No problem. Take your time. Um, I don't know what to say. Just there are so many recognitions, of course, and one of them is that mere apologizing is nothing, is not... it's something dry. Okay, can we just wait a moment? I just want to hear the Adhan from... So beautiful. God surrounds us with His light, with His love. Just have to take one step towards Him and His signs are everywhere. So, because I spent a couple of years in a small tiny country called Bahrain growing up, started... I'm sorry, I'm not able to hear anything you said.

That's all right. That's more important. What you're hearing is more important. Is it close by from your house? Close by, the mosque? Can't hear you. You want to continue to listen? Yes. The other day we ended satsang also and there was this same Adhan started. It just, when satsang ends, it just calls you into the heart.

All right. Thank you. Thank you very, very much. May there be a world where there is no prejudice, there is no mental boundary, and whichever way we resonate with God's light, with His name, may all have the freedom to be that way without any judgment. Because it is the same One, whether you say Allah, whether you say Ram, whether you say Jesus, whether you say Krishna, whether you say God, Hari, Om, Ma. All these are just doors. All these are just rivers that flow into the ocean. Thank you, Father. Um, so you hear five times a day it plays next to your house?

Yes, yes. But I have to say that it's very rare that we really hear or sense it. And, you know, there is a word 'Allahu Akbar' which is the main thing of Adhan, and it means... sorry, 'Allahu Akbar' means God is great. Is great. And to listen to it with you was just a recognition of it. And this was what I needed and what I was praying. Yes, Father. We are not able to see unless He just opens our eyes and hearts for us to see His greatness. And we are nothing without He open His eyes and show His greatness.

Yes, but we have to make a commitment, which is that once He opens our eyes, then we have to commit to keep them open for as long as we can. Like I was saying the other day, that most of you report that you come to His presence and then you say that it goes away. But actually we must notice and see whether He goes away or whether we go away. It is not my experience that He goes away. It is my experience that the mind tempts me with something. It says, 'This is very important,' buy into the narrative of the 'me,' and then it seems like that light which is never truly lost but seems to get hidden. And that living in the way that that light is hidden is the life of trouble, is the life of suffering with a momentary win here and there. So we must commit to say that yes, God has to open our eyes, God has to open our hearts, but once He opens our eyes we must commit not to close them. We must commit not to take them away from Him. And if we have that longing, if you have that feeling...

The narrative of the 'me' and then it seems like that light which is never truly lost but seems to get hidden. And that living in the way that that light is hidden is the life of trouble, is the life of suffering, with a momentary winds here and there. So we must commit to say that yes, God has to open our eyes, God has to open our hearts. But once he opens our eyes, we must commit not to close them. We must commit not to take them away from him. And if we have that longing, if you have that feeling in our heart, then he always helps us every step of the way. He's helping us already.

May I share something, Father? Recently, I don't know if this story also is being told in like in Christianity or something, but there's a story like when God created Adam in heaven, he said all the angels worship him, prostrate before him. And all the angels prostrate before him, but Satan, he rebelled and he said, 'I won't prostrate before this flesh.' And this is how also Satan was sent away. Somehow this story was too alive within me and recently you saying... Satan was sent away by God because of this. Before, Satan was also an angel.

I see, I see. Yeah.

In heaven, but after that he became Satan after that because of arrogance. Yeah, he didn't prostrate before Adam.

Can I just say before you go to the next part? Sure. This part of the story is exactly like in the Ramayan where Raavan was a great sage, you see. He was a great sage. He was probably one who had done the most sadhana, the most spiritual penance. He had got a lot of grace from God. But there came a point where he became so proud that he said, 'I will not bow down to God also, and I will definitely not bow down to Ram who is just flesh and blood. Who is he? Why should I bow down to him?' So it's the same story of how pride and arrogance—and whichever scripture, whichever history we read—we see that it is this pride, you see, this pride which is at the center of all the trouble. So thank you for sharing that story with me, but it resonates so much with what we hear growing up about our history and our culture. So Raavan is... sounds exactly like that actually.

What I realize is that, Father, like this story and this evil which does not prostrate also was within me. And recently I really feel and smell its breath so much. But the thing is that today I just want to come before you because on my own I cannot remove that, even though I realize, yes, its breath is just right here and this evil is within me. Like I have to come before God and to, I don't know, just offer that evil which was within me because recently it's just so much in surface and...

Yeah, full, full blessings for this. And all our true prayers, all our true longing, it is only by His grace, only by His power that they unfold. And yet in the play of this, this Leela, in the play of this world, we have to give it our full 100%, which will become like 0.0000000001% of what is actually needed. But if we give a full heart, full-heartedly we do, then 99.9999999% is for Him to do. So we are not capable, we don't have any power in reality. But whatever illusion of power we have, whatever illusion of control we have, we must exert it only in this direction: to be humble, to have our head bowed down, to be faithful, to be loving, to be kind. And then His grace will do everything else.

But there is one thing more, because I cannot promise that it won't play here again. That's why in the beginning I said the mere apologizing is nothing because it can play here again and...

Well, I have some good news for you on that front, which is that none of us can promise. None of us can promise that it won't play. I can't promise that tomorrow I won't buy into the most egotistical, selfish, proud thoughts. And that's why you children have to keep me in check if that happens, you see. And we must constantly remind ourselves to pray for those who fell for spiritual ego, who have the capacity to meet God in their hearts, but the replacement which the mind offers, which is a very 'special me', seems to take prominence. And this happens a lot in spirituality as well. We took two examples just before we got into this of Satan and Raavan where the parallels are the same. So can I promise that I will not fall for the trap of Maya like Narad did? Although Krishna has given me work to do, I can't promise. But I can promise that I will try. I cannot promise that it will not happen, but with everything that seems to be in my control, I will try. That's all that is needed and that's all that any of us can do.

Yeah. Anyway, I just pray, yeah, may God just shows me what Guru actually is for, Father, because I really don't want to give so much—not so much—I don't want to give space anymore to feel a right within myself to be disrespectful and see you as just your body and your flesh. May God just grant me this to see what you are in reality.

Bless, bless. And may this one also never forget that all that is good, all that is good comes from His guidance, His light in that face. And I can be a good servant, a good guide on this path, helpful along the path for all my brothers and sisters in this way. Thank you.

Thank you, Father. Never see such a compassionate hand of God like you, and that's the truth.

Thank you, my child. Thank you. Just because you're my child you feel that way.

I'm just saying what I experience. So thank you, thank you.

You want to say something last for a while? I saw that take yours also. You travel when? Or last? Oh, you come back. Okay, he's coming back so we don't give him mic. It's been good. I'm really finding it so much easier because my usual volume is like this, so I can just speak like this and you can hear at the back. Just I should take this home actually. Maybe my family can hear me then finally after all these years. Just carry this. Didn't hear it to it like in the 80s we would carry those like that. Thank you. I don't know, I'll speak words come. Yeah, just, just thank you. He's coming now and I love you. You know what happens here is that when you kids come and you say, 'I'm here for two months' or six weeks or something, like wow, that's good, two months. It just goes so fast. It's time to go. Really? Wow.

Even if we want to say something to thank you, it doesn't seem possible. That is not... that is not what I wanted to give you mic for obviously.

No, I know, but you asked me to say something. So yes, from the heart if you point it this way. Thank you, thank you. So exude what blesses, just what bless you with all my heart. Bless you, bless you. And Jah is here too. It's Mir connected me that day. It's Y, your name Y. Two more months, very good. So I'm happy to hear two months. Go few weeks left. Yeah, how many? A sure. Yeah, Zuki is going in next 12. It's funny because I used to ask a lot of technical questions if you remember, and don't really feel that way so much anymore. But it's, yeah, just come up to ask about like the Nirguna. You know, with the Nirguna, like with the awareness with no form whatsoever. Because we have all these experiences, like some of them something that I've like held on to as kind of spiritual experiences and being quite insistent with them sometimes and been like, 'Oh, but you don't understand, like it was this and it was this and it was this.' But ultimately that's all within being. All experience lies within that which has attributes. And then to look, like we've looked so many times, at the awareness which is myself. Because yeah, the knowing and the 'I know I am aware' and yet there is no... there's nothing to be said about it, about myself, my... yeah, that Nirguna. And I think sometimes my mind just like in a subtle way holds on to some kind of finality there, like a conceptual like, 'Okay, so there's nothing beyond that.' Because and maybe it is just... I think it just feels good to acknowledge that I honestly can't say or not what is outside of that or inside of that or beyond that. Or like it's definitely feels true to acknowledge that certainly words and language and what feels like the limits of the mind are inside of that. And yet to label it the infinite or pure awareness or the Nirguna, I just don't want to limit it somehow. Like I know that sounds laughable, but in terms of my own understanding or like something...

I heard this part correctly. You're saying that—and I completely agree if you're saying that—which is that even terms like Nirguna, limitless, timeless, even these constructs are too limiting for that. Is that what you're saying?

Yes.

Of course, it's still our attempt. And this attempt could work both ways. So if the attempt is to try and point in the direction of that which is beyond even these constructs, then that may be an auspicious attempt. But if the attempt is to give us the notion of an understanding of what it is, then that is a fraudulent sort of attempt, endeavor, because it takes the freshness away from the true meeting which can only be now, now. So it's very good, it's very good.

It's almost like really obvious that it's like beyond the border of the mind completely. So we use these, this name like the infinite or the void or the Self or God, but I feel like maybe in that sometimes I'm kind of saying, 'Oh, I know what it is, like I know what's on the other side of that so to speak.' But actually it's impossible to say.

Yes, there are... there are two compartments in our being. One can never know, but it'll make all the claims of knowing. And another which always knows, but rarely makes a claim about anything. Is it? So when we go to the right compartment, that is why that one is called the bringer of the light, the Guru presence, the bringer of the light. The one who brings the light, you see, is the Guru. The word translates literally into 'the one who brings the light'. What's so special about this light is that it itself is on the cusp of Nirguna and Saguna. So even with our being, with the presence of our being, we can't say really, you see. It's very different if you were to call it an experience for a moment. It's very different from having an objective experience like 'I'm experiencing this, I'm experiencing this,' you see, the body. But when we come to this presence, this presence of this being, we cannot truly objectify it, you see. And neither can we say it's purely Nirguna, is it? It's not completely non-phenomenal nor is it phenomenal. So that's the great blessing of discovering this Atma, this Satguru presence within ourselves, because the mind really can neither accept it nor deny it. And initially it will deny the pure Nirguna with all its might because it'll say there's no evidence for this, you see. But even the mind, once it comes to the holy meeting within, can't deny that there is something which is not a thing which is there, you see. And it seems to be a loving presence, a guiding presence, a restful presence. All that that is good that we are looking for seems to emanate from that. So it is so beautiful because also because the mind can't make sense of it, so it tries to deny it and say nothing like that. So when the question is asked, 'Can you stop being?' see, I can't say nothing like that because it's apparent, you see. So although it tries, it doesn't succeed. And because then we come into a meeting with that which is beyond phenomena, then we become more faithful, more courageous to meet that which is purely non-phenomenal. So that is why this Atma Darshan, this Atma Gyan is so important because this takes us to that which is beyond everything. It's very beautiful. And we talked about various doors to this Atma today. So we talked about the doorway of love, we talked about the doorway of taking God's name, we talked about the doorway of using the inquiry. Even a contemplation like 'Can I stop being?' serves to bring into a focus which is beyond just attention, an intuitive focus into the reality of this. And this is then the gateway, the big door into the unfathomable, the ineffable. So, so sublime, isn't it? So beautiful. And the good thing is that it is not just a mere portal into the unfathomable, it is also the only guide that we can trust about how to be in the world. So when the advice is for us to live here, to live in the light of His presence, that...

Even a contemplation like 'Can I stop being?' serves to bring into a focus, which is beyond just attention, an intuitive focus into the reality of this. And this is then the gateway, the big door into the unfathomable, the ineffable. So sublime, isn't it? So beautiful. And the good thing is that it is not just a mere portal into the unfathomable; it is also the only guide that we can trust about how to be in the world. So when the advice is for us to live here, to live in the light of His presence, that can serve as the highest worldly advice and it can serve as the highest spiritual advice. It is so amazing because life is not according to what our mind compartmentalizes. It tries to template it and say, 'Okay, now when in this situation, we must always do like that. In this situation, we must always do like that.' It tries to make it very lifeless actually, very mechanical. But when we live in our heart, it surprises us, you see? Moment to moment, it's all fresh. That's why something new may come every day in Satsang or even otherwise, you see, because it's from the heart. You don't know. And there's so many times where this mouth says something when it's connected to the heart like this, and then later I've never looked at it like that. So just because it's meeting the source of insight and the source of love, it's the best way to be, whichever way we look at it, either in a worldly way or from the perspective of the absolute truth. That's such a great gift you've been blessed with. What a stunning design. What a stunning design.

Because then—this is just a stupid, lame way of trying to fathom the unfathomable—but I imagine that if God decided that, 'If I was going to make myself remain in a meeting which is purely only Nirguna, then what I've created in this world, these ones, there's no chance of myself playing as these ones. There's no chance. So let me give them a lifeline of that which is recognizable, meetable at the primordial vibration of OM. I am meetable in that way.' But nobody really meets in any phenomenal way the origin of that. So most of us limit ourselves to meeting the Being, the I-amness, the OM in the finality of that vibration. The finality of the vibration is what is there on the surface, which is this. So we are hanging on to the last part of the moon, but you have to go to the origin. Where does that OM come from? What is prior to that? So these words obviously don't make any sense, but somewhere in your heart, you'll get a sense of what is being said. It's so, so intricate and pristine in His design. Only He could have created this game like this.

So if you were to draw a parallel and say, what if technology meets that point where the games become so immersive that there's no real indication left whether it's a game or it's reality? Then what will the designer of that game do? Put something there which is not fully there and yet becomes a doorway out. But if it is purely objective, then it would just be fully there. And if it is purely non-phenomenal, then it's out of the screen, then it's out of the game, you see? Which seems unfathomable. But there's something which is a lifeline, like both half-half, you see. So He's like, 'What is that?' And if that question grips you—no, what is that?—even in the form of 'Who am I?' or 'What is this I am?', if that grips you, then we start looking at that way back. So this is so pristine in its design. I don't know if any of you looked at it that way. This Leela is so well designed, this Maya so well created. So then if the indication was just purely objective, then that would not point us back. We would start to do more and more of that, which many people may be stuck at that point. But really the point is to put an indicator which we cannot fathom as objective, nor can we say it is completely beyond phenomena. And if you dive into that holiness that you see—like the holiness itself is an indicator because it's not worldly. See, what is holy, what is truly loving, is not objective in the world. So is it so beautiful to explore that which is holy within ourselves, that which is loving within ourselves? Because it's out of the world, literally. You see, the mind loves to say 'out of the world,' but really this is that which is out of the world and yet it has a stay. It becomes the way out of this Maya, out of this Leela. Because if we truly take only this to be reality, we know what our lives are like. But once we are anchored in this—and I literally mean it as an anchor.

They are saying that that is literal? Yes, fully literal. You can be anchored. Whatever you take yourself to be can be fully anchored in this. That sounds like a good note to end on. Thank you, Father. This book of St. Teresa that you gave me to read, it's very powerful and full of light and exposes lots of arrogance. And also, I don't—it's not easy to read or to take to heart.

I know, yes, yes. Every passage, every passage in that book is worth contemplating and meditating on, actually. So take your time. Don't expect it to be easy because some of these words of the holy ones we can only fathom in the light of Atma itself, you see? Atma has to guide us as to how to meet these words, and these words can be met in the heart. So I was talking last time about being guided by the spirit within. Without that, there's no chance. We can just become academic scholars about these beautiful works. But if you take your time, if you contemplate every word, every sentence, every paragraph, and you allow these words to reveal their depth to you, that is the true imbibing of what the sage is trying to tell us. So use it. I felt it'll be very helpful to use in this way. You must make use of that.

I also noted some sort of resistance, and it comes as a sleepiness or sleepy energy since I started to read this book. But it's not only when I read the book; it's also outside of this sadhana.

So I'm saying here just to clarify for everyone, we are talking about a beautiful book called 'The Interior Castle' by St. Teresa of Avila. And I felt it was such a beautiful window into the nature of the heart temple which we've been talking about. So anyone who is drawn to it, feel free to read that. It's very beautiful. But read it, give it a heart reading. Give it a heart reading, not a mind reading. Then the words reveal such beauty because here is one sage you can tell is so deeply immersed in her heart, in her heart temple, that which she is calling the interior castle. The beauty that is sprouting from there is unmistakable. It is one of the most beautiful books I've read—and I'm reading, I haven't read it fully—but even what I've seen of it so far is stunning in its beauty. And it's a great blessing to encounter such a work, that which forces you to meet it in the heart. Like the Yoga Vasistha, for example. If you try to just read it mentally, it will give you some weird—it's like watching a Marvel movie or something. But if you truly meet it in the heart, it reveals something about your own self so deeply, and the nature of reality gets fully exposed. Reading a book like the Yoga Vasistha or the Ashtavakra Gita, Ribhu Gita—all of these books that require a heart reading is very good sadhana for us. We don't have to rush to understand and get frustrated, 'I'm not understanding.' And these resistances will come like sleep. If you're feeling sleepy reading it, try saying it out loud. Just read it out loud. It wakes us up a bit while we are reading it.

It's some sort of energy. I wasn't reading the book; I went to the hairdresser to have a haircut and it's the same. Like, honestly, I was falling asleep and there was no reason.

But that remnant of the jet lag you've been having? I'm going to be stupid and sleep for the whole of my life. It's just you have a special jet lag that's come because of this flight you took. It's like long COVID; it's long jet lag. Long jet lag. So they say for every hour of time difference, it takes one day to get over jet lag. Apparently, in your case, it's taking one minute per hour—one day per minute. Just the slow one, you know? That one. Slow in this case is good.

I want to offer up any resistances to God, to light, to Satsang, to you, to Guruji, to the One, and to ask forgiveness for my arrogance and ignorance. Thank you, Father.

Thank you, thank you so much. Thank you. You have another one to sing for us to close? Yes? You have another one? Another one is looking for a fix, asking. No, not like that at all.

Thank you all so much for being in Satsang today. Satguru Sri Mooji Baba Ki Jai.