Give Yourself the Gift of One Uninterpreted Moment - 6th September 2018

Okay, so what we're just taking very simply is the same way that you were checking, using that it's pretty apparent that these sensations are not contained in them. So saying that just the same way as we look at one side of these sensations—suppose we look at the right side of them—the same way we look at the left side of them, isn't it? There's no difference in either the space or the looking, and either of these is happening. There's no difference in the space in which they occur, either on this side or that side.

Yes, and there is no difference in the way we look. It just appears as the variance.

Exactly. So there is no substantial difference in this side or that side. There is no you, actually. If I don't use the mind, then I can't see this side or that side. Exactly like left shoulder, right shoulder, or sensation here, right? Then I can't see that actually, if you don't use our mind, then it's not much.

Yeah, okay. So yeah, so if I do use the mind, Father, then yeah, then there's no... without the mind, there is no. So as a man, I said don't use the mind and I ignore it. I just say, 'Okay,' because I say what anyone... okay, so now I'd like to go further. What I noticed in the day, through habit, the sensation becomes the focal point and then every now and then I say, 'Oh,' but it's becoming easier to say, 'Oh, but I am not, I'm just not that,' you know? And it's also become easier to see that I am this in which it occurs. Okay, so it just brings me right back to innocence, away from it all, to the point that the mind is still tenderly governing. Yeah, that's all it is. It's just saying, 'Okay, so now what? Now what?' I was saying that when CAD was asking yesterday, so what is it that needs to happen? Is he ultimately that's where is that what comes? What is the end of this year? And is it?

The only thing that needs to happen is that you have to give yourself the gift of one uninterpreted moment. And again, the mind will say, 'What now?' Same answer: give yourself the gift of one uninterpreted moment.

So okay, when you say one uninterpreted moment, now in this moment, let's do here now.

Exactly. So in this moment.

So this desire comes up in a sense. I know, I know. I'm just telling you what's happening here and just being very... so the coolness is saying is that, 'I wish this mind was in there right now.'

See, let's break it down like this. So when we say a desire comes up, what is the desire? It is only a thought believed in. And the thought comes, 'I wish the mind was in there.' Yes, I was writing something, gives assent to that, yes. So that becomes your knowing or your belief, right? That is interpretation. Now you have to see from your own experience whether, when it comes up, it is that compelling that you cannot go uninterpreted.

Father, it doesn't seem like that. Like it doesn't really matter for me. One tip could be this, let it go. One is this one, now what is now, what's our...

So let also this, let every thought go one word at a time. If you try to let it go like a collective whole, that also then seems like we give it meaning and then we try to let it go. Since it's like, 'Now, now it's gone, what is now?' If you don't make it a 'now' work, it is easier. Maybe something like really slows down me because what can happen is if you look at it as a collective whole, then it can feel like naturally I'm already giving it some meaning. So when the mind is coming, 'I wish all of them are coming and going already,' so don't hang on to what it is saying collectively. I know that this is conceived a bit unnatural initially, but actually it is very natural. Like we are hanging on to the completion of the thought and then, 'Should I give this meaning or not?' But if you're hanging on like that, already some meaning is already starting to be given. So take it one word at a time, one letter at a time.

However, it's not even a voice. It's very subtle. Its messaging is very... it's almost sensational, like a sensation, not even the voicing.

Yes, it's the sensation. Everything is perception or sensation. So what is actually happening in certain when this messaging is coming and you feel like this is meaningful? So suppose the message was meaningful, that the mind has to go. This message, supposedly meaningful, what are the... okay, we talked about what are the tools that the ego has, but what are the tools that a Master has? You know by now, what are the tools? If this messaging is there, what are the tools the Master will use? You say, 'Who is he talking to? Who are you in the first place?' Is he? Can you define for whom does it have to go, or who is the perceiver of the mind? So the whole question, so the layout of the tools, I will... you will then end up just knowing it. So okay, let's say that is the tool because of what? Because of this seeming habit to give meaning to this. And if you were to be deconstructed, any village in the second, this is do then look. Do we know any of what this is saying? 'I wish the mind will just go.' Though we don't know what 'I' is, or the wish, would we be what mind actually is and what coming and going is? We don't know any of this, is it? So that is what the not-knowing is about. It's the same thing. To let you remain without interpretation is the whole game, in a way. So what is the third note is actually... so you see, whatever it is saying is the Master's problem. You don't have to worry about surrender like that. Without attaching anything, all these tools, just in the way that the mind uses the tools of relationships, of security, of body, and of meaning in freedom, you see? All of these things, the Master also uses these tools to deconstruct our interpretations. Suppose that you say, 'I wish I will be empty of desire.' There itself is so fake, that itself is a desire. We start having him give that. So fundamentally, what every Master is saying is that all our interpretations are invalid, and that is where they lose their meaning. And you... so what am I saying fundamentally? It is all about giving yourself this gift of remaining uninterpreted, of living an unlabeled existence, motionless, concept-less, whatever you've got. But we say, 'If this was clear, finished, let me smoke.' It's like a return to a childlike innocence. Children playing, I'm saying once again, crying, it's okay. That becomes like that. But what usually happens is that we have a 'but,' which is like an interpretation with it: 'When will this become permanent?' Yeah, and the Master can say, 'Who wants it to be permanent? Or what do you know about permanent anyway? What is permanent? Or this time, do you know any of this?' You see? So or it will become permanent when we leave. We either believe it, if you don't know it, leave it. Who wants it this way? Leave it. It's the Master's problem. He any which will leave it. I'm coming to that uninterpreted, not a state—let's call it state further—and what is an interpretation but just an in-the-version of reality, you see, which doesn't match up to the actuality at all? Any moment of just looking, can you have a version of what is going on even right now phenomenally? Forget about the non-phenomenal aspect. Is he? Who can truly define what this is even canonically? Vuitton and that reality is this apparent to us naturally. So we don't need the photocopy, the facsimile version of it. It is an invitation to know this version which doesn't actually conform to reality at all because it is inherently dual, inherently full of separation, all ours. So in this one moment of unlabeled existence, it is enlightening, it is freedom, it is true, it is the most sacred practice. Bizzaro same theory. There's actually no distinction between any of it. It is just even to say it is, yes, this would not be love it, because then the mind makes a version of this which is the phenomenon this and the claims that as something that or something this and that, you see? So just it is a stepping back from duality, although I realize that even that is a dualistic field. So if you have an interpretation of anything at all, the Master will have a tool in our nonsense and I will leave it to me. Everything you've ever meant to all will have a paradox which is available if you think you know so much of it and you know what this is, this to help you return to your innocence. Because your innocence is in no innocence. The truth is a panel which is enlightened, but truly innocent is not even hanging on to the idea that in my innocence the truth of the path. This is the thing. That is why I have said that most importantly what I'm saying is that you know, you know one thing is to make you not at best, at best if you say that I just can't do it for some idea like that. So rather than the idea that I just can't do it and hold at least one motion, you given license for one motion. Maybe it is Guru Kripa Kevalam, maybe it is 'Who am I?', maybe it is 'What do I know when I know nothing?' But fundamentally even this will have to be left behind. So in a way, the Master is introducing you to your underwater breathing gills using the ladies, isn't it? You were born with gills, but we just felt like the only way to breathe is through the nose. Hey, so you felt like, 'I must know this, I must know that, I must do, I must not do.' All of these ideas were there and they won't be never dipped into this unlabeled existence, into your motionlessness. Initially it can feel like you have to come out of the water and get a hold of at least something, get a hold of at least something because you're not able to breathe. But because these gills have not been used, you can feel like you forgot, like they were using if they were lying unused for so long. You feel like you forgot where they were. But as you dip back into this unlabeled life, motionless existence, to see that you have this feeling to come out of the water, now you took a dip and you can be there even without the idea of trying to be there. Beloved Father, burn everything that is not my Self.

You're not able to breathe, but because these gills have not been used, you can feel like you forgot, like they were lying unused for so long you feel like you forgot where they were. But as you dip back into this unlabeled life, motionless existence, you see that you have this feeling to come out of the water now. You took a dip and you can be there even without the idea of trying to be there.

Beloved Father, burn everything that is not myself. Kindly purify my heart and make me Niranjan. I'm here to burn myself in your light, Father. Every day I decided I will not come to satsang and every day I find myself in Zoom. It must be your grace. Once we start to see everything is the Satguru's grace, we don't need anything, any knowledge about what is going on, what is not going on. That's good, Father. The only problem is all the time that when we listen to you, we are listening already from opposition, and this makes it impossible to hear what you say. Thank you, Father.

Of course, one of my favorite tools of all masters is to bring you back to now. And what is now? What about now? Here, mostly nothing happened. Yes, come please. Should we keep a chair next to me even?

Okay. Remember that day and you were saying what? Yeah, no, I start my day, I start the game and trying to be there. So I think they help quite content in there. And after I get the session with you, I just surfed up the Instagram for some reason—and I don't do that every day—and then it was promising: 'You need effort to be there. You need a conscious effort to be there.' I don't know, look, it's so, so strange that it was like he was talking to me. You were saying, you know, with you, what you're doing to be there is necessary at this point because I'm not naturally there. But so I'm just rambling now.

No, no, it's good. It seemed like a slight shift in perspective because the way you conveyed to me the other day was that 'I'm on this constant treadmill of trying to get it.' It was not like 'I'm quite content with it.' It was more like, 'Oh, I feel like I'm on this constant treadmill to try and get it.' So what Baba said is not new to you. I've said often that because our habit is to try and pick it up, initially it can feel like it is effort to leave it alone. So that effort we must make.

So if you still buy into the idea that 'I am still not naturally there,' your perspective in a way defines, depending on what the nature of your doubt is, what you see. But then the master will have one of the tools. So if you say, 'But I'm not naturally there now,' if we see, the master will say, 'Okay, then inquire who you are.' So say something which is truthful about you, then the master can give you a valid response. The technique is never perfectly for that effortless place and the fatigue.

So what do I say sometimes? I say these are things that have given them an object. The way I go into the objectless in me deeply. So when you say, 'I am not an object and I go into an objectless place,' now this 'I' that goes into the objectless place, is it an object or what is it? What is it? Just being is real. I can't be. And what was its nature before you said 'I'm not an object'? So that it is not that something is actually changing; it is this that you're recognizing, you know, in a more clear way, the reality of what already is. That is good, because otherwise it can feel like 'When I do this, I become that' or 'I change into that.' It is not that. You recognize what already is. Then that reduces the scale of the disease. No, you see that there is no actual affliction. It was just a seeming that 'I have this affliction of objectivity' in the center, or an affliction of limitation.

Okay, so that is one. What is the second tip? To see you are not an object is a good one. So to deal before you say anything, just be honest and just be in a name, that being. I can see whether it even seems so. That much effort is required sometimes, most of the time, yes. And as long as this report sounds true, we must put in that effort. Any inquiry, 'Who am I?' You can give him the invitation, which is good. As long as there's a sense that there is a 'me,' whatever the affiliations of this 'me' might be, it is good to use one of these pointers.

Today when I was sitting, it came along. The business was so that it wasn't done for about me, then it wasn't important to continue. So if you don't worry about how it was that day or how is it now, I don't know. I'm looking for that which I explained, that this stupid habit is coming to verify. You know, that's like to verify anything like that. This happened.

That's exactly what I also tell you. That day, the full Ganga is here. The full Ganga, the full river is here. You don't have to go to your cans. Oh yeah, yeah, three days ago fresh water is complete. It's our habit to conclude everything. Can you say what I thought that day is what I see today? This is what happened to me. But suppose your son, when he was younger, suppose at five or six, he came to you and said, you know, he was in a river of fresh water, able to drink, but you're saying, 'But I'm running out of water and I can... what should I do, Papa?' What would you tell him? You say, 'This is just here.' It's like you have the water given them, you have the best buffet in the world laid out here, but you're worried about the morsels that you have in your pocket. This can happen.

Nothing even back to you. This is a habit. All there is, is just here naturally. All that is, is just here naturally. You don't need it. Yes. Then what you wanted? Honey? You don't go back to your pouches of honey collected from previous trips. The boundless ocean is naturally here. And Kabir says, 'The fish is thirsting in the water.' What to tell it? The fish says, 'Do I need to make an effort to gulp? Should I just go?' Or was he just naturally happy? What do you tell the fish? And then you say, 'Okay, if it feels like effort, just think why do you drink like that?' What instruction do you want to give the fish? What instruction would you give the fish who's complaining to you that it is thirsty?

The fish is saying, 'But the greatest authority has told me to make the effort.'

So yeah, that is even funnier than that because you're not the fish complaining; it is the water complaining. Even that line of separation is not there yet. A droplet of water is complaining, 'What do I do? I'm thirsty.' But it takes effort to see I am water. You make that effort. It should be not to look, not to whatever it is. Like we find a way to insert duality where there is none, you see? Like even this effort/non-effort paradigm. Because it's like the droplet has to find a way to do it instead of this doing it. The water droplet is ended. The highest authority came to me on Instagram: 'Don't you want to drink? Plan to drink.' How? If you say to be pointed out effort/non-effort, just what is it? What is it that is important? What are you now?

So I thought it took effort, it will take effort. What are you? Water droplet is for ready. Call some gin, fill it in my cup, or should I just dip myself in it? And thank you. What answer will you give? Whatever you do, you drink. I will tell me how. What is the best way? Mint leaves, I think. Should I make an effort to leave it or should I just leave it?

I hope you leave it. Should I do Om Shanti Shanti Shanti left, or is it just left? Leave it. The line identity is not. And as long as you still believe that that is true, some pointing will come, some instruction will come. Now you say, 'Okay, the fish came to you and said, but my identity is not lost. How do I drink?' Or the water droplet said this to you. What would you say? The only thing that keeps up your identity in that moment is the belief in the idea that identity is not lost. Can I promise you one thing? That in your one moment of motionlessness, your identity is as free as ever it was. And if he picked up the idea that 'Oh, identity is not lost,' then he would be as bound as you are. There is no other distinction. And even this distinction is not fundamental.

And this is all because we can little otherwise had this projected idea that the truth is farther, the finality is at a distance away when you project time and space into all of this. But it is this. This is all there is. Otherwise, it could be no truth if it also came in. So give yourself the gift of freedom right now. As fear, the very devil, how can we become so certain about our doubts? But we're not so certain with that which is so naturally very, very certain. The world are down really fast, but I still haven't caught it. It's still something to cool. Okay, what is the destination you want to get? 'I must be free completely of my identity.' And we'll go now. We cannot go in the future; can only go now. All conditions, all our energies that will be, we're going to be now.

Remember, one says that you are the Self, and the Self can never get it or never lose it. That one doesn't get it so much attention. Oh, and he's speaking from the ultimate perspective. This is you make this distinction. So what do we need to do to give ourselves this gift of one moment of uninterpreted existence? If you call that as further than that, effort can be made. It is that. What do you need to do to give yourself this gift of not labeling what is, of looking good? So if it takes the question 'Who am I?' of course, by all means ask it. If it takes the reminder 'Guru Kripa Kevalam,' of course, by all means use it. If you need to be reminded that you don't know anything at all, the magnetism, whatever the case. But the point is not what it takes to get you there, but what this is. What is here?

Give yourself this gift this morning. Empty of right and wrong, empty of gotten and lost, empty of your truth and false, empty of effort and normal, empty of somebody being and no one abiding, empty of recognition and knowledge, empty of every idea and its opposite, empty of lower and higher truth and falses, ultimate time, not to clean. Empty of time and timeless, empty of the idea of emptiness either this way or that way. Although I go to market on Jasmine, you are coming with me. So you could Soviet maybe and return some verses from the book because not perfect when it can be things.

There is no merit, nor there is sin, no actions causing defects, nothing related to the Self, nothing related to the physical, nothing related to the divine. There is no birth or death anywhere, no states of waking, dream, and sleep, no realm of the earth or the netherworld, no victory or defeat. There is no wretchedness, no fear, no sensuality, no quick death, nothing unthinkable, no one guilty, nor the delusion of sacred law. There is no quality such as the steady or the active or the excessive dullness, no Shaivism, no Vedanta, no secret study, nor the related interest. There is no bondage, no liberation either, no sentence, no characteristics of identifying, no female form, no male form, no condition of being neither male nor female, no permanent state. There is no trace, no slander, no hymn, no archaeology, nothing really, nothing pertaining to the Vedas, no scripture, nor any commandment. There is no drinking, no emaciation, none of this, no joy, no arrogance or the absence of it, no more lack of it, no cause, no name and no form. There is nothing outstanding, nothing base, no prosperity, nor verily the opposite of it, no blemishlessness, no excretion, no individual soul or control of mind.

There is no drinking, no emaciation, none of this. No joy, no arrogance or the absence of it. No more lack of it. No cause, no name, and no form. Nor Krishna, nor Christ. There is nothing outstanding, nothing base, no prosperity, nor verily the opposite of it. No blemishlessness, no excretion, no individual soul or control of mind.

There is no manifestation of peace, nothing attainable, no peace, no restraint of senses and mind. No sport, no part of existence, no transformation, and no defect. There is nothing whatsoever in the least, nothing of the 'I' anywhere, nothing of what is called 'mine'. Do you sit down? Nothing associated with Maya, no righteousness anywhere in the least, no persecution of her.

There is no youth, no boyhood, no senility, no death, and no such. No relative, no one unrelated, no friend, and no brother. There is no all, nothing in the least. No Brahma, no Keshava Vishnu, no Shiva, no guardians of the eight cardinal directions. No experience of the waking state or the dream state.

There is no experiencer of deep sleep nor the fourth state. No brahmana, no Kshatriya, or the highly learned. There is indeed the supreme Brahman, the frictionless nectar of knowledge. There is nothing that is reborn, nothing to manifest in future. There is no manifestation of the worldly life. There is no appearance of time, no 'I'. There is no reason for dialogue. Thank you all so much for being in satsang today. Satguru Mooji Baba Ki Jai.