Experience Is Always Showing You Reality - 22nd February 2018
Saar (Essence)
Ananta reveals that the divine 'visitor' we seek has always been the landlord of our being. He guides seekers to drop the conceptual dust of individuality and recognize themselves as the one effortless, undivided consciousness.
The visitor has always been here... God has always been the landlord; the 'me' was the visitor.
All of duality is resting on this mental distinction between 'me' and 'other'.
Don't try to live as something. Anytime you try to live as something, trouble is bound to come.
intimate
Transcript
This transcript is auto-generated and may contain errors.
Welcome to satsang this morning. Our Guru, Sri Mooji Baba, you see, suppose we had a very important visitor today. I said this evening a very important visitor is coming, so can we clean up the place a bit? And we cleaned up the place, scrubbed everything nice and fresh, and we find when we come in the evening that actually the visitor has always been here. That which we thought is the visitor was already here, but behind the dust, it seemed like this visitor was not. So that's what is happening in satsang. He says one tiny cloud can seem to obstruct the sun, and one tiny individual 'I' can seem to block a true vision of what is. So all that we are doing in the satsang is clearing up this dust. What is this dust? It is conceptual notions. Even phenomenally, nothing has to be cleaned. This was also phenomena, but this belief, this conceptual notion, is about the Self. Then you see that that which we felt would be a visitor, that Self you are looking for, that God you are longing for, has always been here.
Now there is another piece of very good news. The thing is, if God is already here, then dust cannot survive even for a moment. So even this seeming cleanup job is done for you. Now, it can seem like a conundrum, but it's only because we expect to find God and God is here, and we expect to find a person. Some concept needs to be updated, that's all. If you expect to find God now, there is nothing which is stopping you, because all that you find is God. To expect the person means there must be a belief in some limitation, some individuality, some notion. And just that has to be dropped. It is this simple. If you presume that there is an individual entity here who has to do X, Y, and Z to come to God, then it can seem to be that way. If you don't pick up this mask of a person, if you don't pick up the presumption of individuality at all and just check what is already here, so not only is the visitor already here, that space in which all this is occurring has only been because of the light of this super visitor. Can you see it? Actually, this one is the landlord. My idea about me was the visitor. I felt like I was the owner, but actually, God has always been the landlord. The notion of 'me' was just a tenant. We have given vacation notice to this tenant. Why are you coming to satsang? And the tenant says, 'Oh, but wait, something important to me, we didn't finish that project.' Okay, you stay another day. So this is the process of giving leave to the notion of ourself. We keep saying, 'Okay, you stay.' This is what's happening in satsang: seeing that only the one has been the owner of this house, the owner of this realm, and you have considered yourself to be just the appearance shining in this light.
I was saying yesterday or the day before that we have the power to consider ourselves to be something. The unlimited one has the power to consider itself to be something, and we have long made a habit out of considering ourself to be just this. And these are constructs. So if you want to use the power to consider yourself to be something, why don't you use that power to consider yourself to be everything? The space which contains everything, space is also appearing for you, isn't it? It's also an appearance. That space in which all other objects come is also just an appearance for you. So why do you take only one part of this appearance to be 'I'? Why don't we take everything for starters? It's possible because we are considering ourself to be some appearance anyway, so let's take the whole of appearance. But then the question can be asked: why leave the one that perceives this space out? Why leave the one that is the witness of even this space and this time? Why leave that? For now, there is no reason to, because it is not that it came to us, this witness; it is most intimate. So let's include that also. Now don't make any distinction. All has been included and no distinction. That means even though in the play of considering yourself to be this, you will recognize that this is the only thing I don't have to consider myself to be. I am so intimately that, so naturally that, that nothing needs to be done, not even this considering myself. Can you see that whenever I have considered myself to be something, it is only with an aspect of myself; it has not been me completely.
Now what happens if you make a distinction? This D of distinction leads to the D of duality. Distinction implies that there is one that is separate from another. Very quickly it implies that there is a 'me' and there is an 'other.' Just one distinction: 'me' and 'that.' All of duality, the entirety of duality, is resting on this mental distinction. With duality, you start to consider yourself a tiny object. Once you consider yourself a tiny object, then you feel like, 'Oh, I can get bigger if I add another object.' To get bigger if I add another object, that particular object could be a material thing, it could be another person. So we want to have relationships, we want to have material success, yes, because something like this is too small if we consider ourself to be something so tiny. And suffering is coming because of that, because all there is, you consider yourself to be something so minuscule. And something wants more, but it operates in this presumption of individuality. So we feel that 'I can get bigger' with the best relationship, the best material things, the best body. And we try that. It's alright for some time. Desire is fulfilled. So this is desire. When you picked up a distinction, there came the D of duality, it led to the D of desire, and then you picked up the D of doership. You say, 'This is what I desire, the perfect partner. Okay, what do I do now so that he will be mine?' Or expand our scope. So when we use the term 'mind-expanding,' it's expanding the scope of the 'me' and to make the 'me' bigger in my mind. So 'What should I do to make it fulfill the desire?' 'What should I do for freedom?' 'What should I do?' It's all because we made one distinction in the world. It all follows the distinction of this 'me.' How many D's? And actually, dropping is not true because it is just a question of not picking up the offer from the mind. Not even dropping, because God is already here. God is the best listener in the world. Everything that had to be dropped is already dropped. A new offer of conceptual dust is coming one by one. When we let go, how much the unlimited supplies! All of you know it is unlimited; it is available to you. The heart longs for something for the 'me,' but few hearts long for God. Now God is here, reality is here. I don't want a God which comes and goes. I don't know what you want, but a God that comes and goes... so if there is a real God, then it must be here now. Either everything we are saying is rubbish, all of this religious mumbo-jumbo, brainwashing, either it is that or in our living experience right now we can get a taste of God.
Now God is an abstract term and has been used for many things. Many people have lots of conditioning also around it. So a simpler way to see it is 'I am.' The three letters of the same: I am. But I am not something. That 'something,' you know, is conceptual. I am without labels, without distinction, without boundaries, without limitations. All these limitations belong to something which I have never been. Can you not be? Try to stop this. This being is not coming and going. So the 'something' notion—a man, woman, 43, I am a parent, I am this—all these notions are conceptual dust. I am talking about all this. This is just a part of the phenomenal appearance, aspects of this appearance. But I am not that. I am that whole from which all of this appears. This body is speaking these words; it is an aspect of me. That which is listening to these words is an aspect of me. All distinctions were false; they never happened. There has always been just one consciousness playing this funny game, pretending separation and pretending the solution of separation. And liberation is like a seven-year-old decides, 'Let's play a game. This hand is separate, this hand is separate, and both of them are communicating with each other.' Oh, actually, just like this, waves of the ocean. What were you saying? 'I don't have time to listen to this thing, I'm so busy running the life of the wave. I have to go there, I went too much left, I went too much right, I have to correct it.' And one wave comes and says, 'Look what you are. This is a surface level. What is under the surface? There's one ocean.' Yet all of these bodies are just a part of it. All of these objects are just a part of it. The space in which they seem to appear is a part of it. The time in which they seemingly move is a part of it. So that wave which is a Guru appearance, that wave is also an aspect of the ocean because that is the one that is reminding you of your own reality as the ocean itself, not to be an individual. These very same words have always been reminding you, and it has been mistaken for just another form. So there comes a point where you find this outer shell, which is just an instrument of your own intuitive presence. We find this one is pointing you to what? Only to the presence, reminding that there is only one. There never has been any true separation possible.
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Now the mind will come and say, 'But what you're saying is too simple.' But you can clearly see that it is the making of distinction which takes up energy. Effortlessly, without using energy, can you make a distinction? So when Papa says, 'Keep quiet,' when he says keep quiet, he is not talking about a physical quiet, or at least not just about the physical. He is talking about this: don't expend your energy on anything. See what is effortlessly present. Are you existing as a result of some effort that you are doing? Is there any problem with this natural existence? When we want to exchange this God with no problems, this 'I am' now, for just an idea of ourself which has all kinds of desires, worries, grievances, right? It is not a sensible deal. Exchange God now for 'me' now? And even to make a distinction—this manifested existence, that which is the eternal witness of even the coming and going of being itself—even this distinction is not ultimately true. As I said, manifest or unmanifest, it is one. Like a person, sometimes they are in a state of memory, sometimes they are without. It is one Absolute or Self. Father, I like to be there. We created this beautiful video game, but Maya put on this immersive experience and enjoyed it. But now something is feeling like, 'I want to switch this game and experience one reality again.' Some of the attributes of this game have been to identify ourselves as the game character who always seems to be in some sort of conflict, some sort of mission. In the game, you have some mission. The mission has been education, relationships for me, all the variables which the world can provide. Now the mission is freedom. This is the mission. If you complete it and figure out that that game character who seemingly started this mission was never who I was anyway. All other missions seemed to amplify the ego of the game character, and the completion of this mission is the simplest as it is already here. And then you feel like, 'It can't be like this.' It's like you playing on the PlayStation, and this game character narrator is saying, 'Your next mission is this.' But then the narrator in the game is still saying, 'No, no, it can't be that simple. The game character has to fulfill his mission first. It has to do these things.' You see, in the game, you see that there are many ones. It is not possible for you to stop all of that doing. But in that moment where the one who's playing this game pulls away from the screen and just checks, 'I've never been inside that game.' The game is there because of me, but I have not been just an object in it. If you're told you are the one who has given power to this game, given life to this, that's what we recognize.
He has to fulfill his mission first. It has to do these things. You see, in the game, you see that they're very rare ones. It is not possible for you, the same, all of that doing. But in that moment where the one who's playing this game puts away from the screen and he checks, he's never been inside that game. The game is long because of me. The game is there because of me, but I have not been just an object in it. If you're told, and the one who has given power to this game, given life to this, that's what we recognize.
You have a question. If everything is one, if everything is one, then who am I? I am also one, yes? Is it not? Yes. How to feel and experience in real that they are one?
Yes, actually it is already in your experience. That's what I've been saying from the beginning. Our experience is very much this, but our notion is not. You see, so when we say 'we and experience' or 'we and Maya,' already are we making a distinction? Do you already have an idea of that one that should feel one with Maya? If you have no notion of this one and no notion of Maya, then tell me there are two. It's possible to check right now. If we start with the presumption that I am this body-mind and I want to feel one with this so-called outer appearance, then already the distinctions are there. You see, you are already presuming. You're putting the mask on and then saying, 'Now show me God.' But if you don't make this distinction, then another one or two or one and you are not applicable.
And this sense of 'me' that also comes into our spirituality, then we are trying to figure out, 'Oh, am I the world or am I that?' But again, with the mask on, you come to me and say... naturally, in this moment, there is no reason to put the mask on. Mask is gone. No reason to put it off. Your experience is always showing you reality. Experience is not making a distinction between appearance and that which is aware of experience of appearance. It is one tiny aspect of the appearance or thought, this mind energy, constantly saying, 'What about me? What about other insecurities?' This 'me' and 'mine,' all this coming from there. Actually, in this moment, we are free from all of this.
Of course, the separation machine, the seller of masks, will still come and offer. You see, she's the best one, wanting like a mask. It's called a halo. You want that? 'Really well, and finally to my twenty years of sadhana and self-inquiry.' He's offered the halo. Still a mask of separation. You see, sages traditionally say this world... the great Indian sage, Sant Kabir, he said they recognize the veil of it now or suffer. And somewhat similar, and recognizing somewhat similar to what I'm saying with God now or me. Because sometimes, like in the game itself, the design of the game is the voice of this game narrator saying, 'Your mission is you have to do this next way of consciousness.' But it is that part of the play of consciousness which consciousness is used to play as if it is the limited entity. It is not still part one.
So like I was saying to you yesterday, the two-year-old is also part of humanity. He will come and tell you, 'Aunty, aunty, you have some pink on your head.' It is believed because it's a part of... so you're not to hate the mind and not to create something which you do it, but we're just two motives. Stay true to the truth about us. It's not our reality. I lose company. What would be experienced?
Experience means something. This is... you can have experiences too in your perception, not completely. We can call this even the non-phenomenal. The commission to attribute yourself, see, we call that also an experience. Ultimately, the unit is witnessing your true self. So the term 'experience' is used much more broadly than just sensory perception. Ultimately, we can even call that 'I have the experience of myself' just completely non-phenomenal. In terminology, the term experience was broad, more clean, and you just use it for experience if there was. So whenever you only in the game, no experience and no experience coming from... it's never in my direct word, limited or entity. See, all these words have been misdirected to a limited entity. And now that you're finding that all the attributes actually belong to the one being which is consciousness, bring easily is to clarify the 'I.' You clarify the 'I,' then all this gets answered simply.
If you die to who from that side, maybe then we can seem like I'm getting to the final to die. If you just clarify what 'I' is now or that you know there is only one. What look for the... why would Bhagwan Ram come here and cry, 'Sita, Sita'? How to play as the Rama's Lord and also as husband, son, brother? Even the one Ram had a Guru Vashisht. Problem is how to live as he showed us. So that's how to live is... we are not getting the questions over why would Bhagwan Ram come here and cry, 'Sita, Sita'? How to play Rama's Lord and also as husband, son, brother? Even Bhagwan had the Guru Vashisht. Problem is to live.
Yes, it's a problem in the Lord. This is the same thing. Try to live is another. Try to live is... and they will be. Try to live is all appearance and problem. They try to live as Krishna. How much problem? Not for him, but for his parents, poor things, to put in jail the minute the idea came that Krishna will be born. It is God showing us that. I mean, Jesus, how much problems? It's showing us that anytime you try to live as something, trouble is bound to come. That is what I'm saying to you. Those who become motionless, not trying to live as something, they are called the Guru. So when Ram met Guru Vashisht, that's working at the aspect of consciousness which was playing as if it is something vital. Motionless aspect of consciousness. All this is just a play of light and sound. The reality of Ram and Vashisht and you and me has always been one. That is the one being who we are talking about now.
As envisaged, are there these coconuts which will be appearing on the screen playing as... so this is a very good representation of who I am. Something emotional. But since I am without, so you naturally have the greatest motion. Suffering is... it's the grips on aspects of the play of consciousness. When Ram says, 'Sita is mine,' and 'Sita is nice to hear from him,' then even for the Lord himself, it seems that some grief, so much suffering comes. Nobody has come into this play, this little game, and not experienced at least some conditions about themselves. That is why these stories are greatly also reassuring because even after we have very deep insights about ourselves, there are moments and events which come which pull us in. Sure, the interpretation is born, you see. And if we didn't have the beautiful examples of Avatars, they leave wonder. But now we know that because they were playing also in this film and this thing happened back years. See, that was taken away. This was crucified on the cross and for a moment said, 'Oh Father, have you forsaken me?' Yes, for a moment. It was completely clear to him that 'my Father and I are one.' That is the design of this world and it is bound to be like this because it is designed by God. So don't try to live it. If you try to live it, it will seem even more difficult.
That's every girl. What would he say? Hand over your existence to existence. You versus taking your 'you' forever and never looks cool. Follow me. I wear these days as well. This is coming straight for you because you have this very... it makes me want to consider yourself to be something. Consider yourself to be space. That space which allows everything to come in.
What is the meaning of handing over one's existence to existence?
Don't consider yourself to be the doer. Experience killed off anything at all. Doing and experiencing belong to the Satguru. Who think that will do it at all? Doing and experiencing belong to the Self. Which means that you are at my Father's feet and he will speak about what you're experiencing, about your reality, unless you are invited.
On the worship to voiceover, yes, thank you. Like most of us are not struggling so much with handing over to worship. It is experiencership that we feel this team together, the world, but I am the experiencer.
So hand over even that sense of individual experiencership. So thank you all so much for being in satsang today. Om Shanti Shanti Shanti. Mooji Baba ki Jai. Thank you.