God Is. The Four Truths

So this seems to be in continuation with what we were sharing last time, which was that if we know the four things. Which is that: One, God is aware of every single thing. He is aware of my heartbeat, He's aware of my breaths. Not just aware, in fact, He is the one who is the light of all of this, the only true Karta and Bhokta of my life. He is fully, fully, fully aware. Secondly, His love for me is beyond any human love; it has to be much deeper than we can even fathom. So the idea that He does not care about what's happening to me, in my exploration I've seen, has to be completely alien to the reality of God. It is just not possible that way. So He is aware and He loves me deeply.

And because, thirdly, He is away from the bounds of time and space, He has an infinite amount of time for me. He has an infinite amount of time to work on me, to help me in whichever way. That time I do not have in the human condition, but He does. And because He is aware of everything, He loves me deeply, and He has an infinite amount of time for me, I have nothing to worry. Because the fourth thing is that nothing is anything for Him. Nothing is difficult for Him. His power is all-encompassing. Without any doubt, there is nothing which is difficult for Him to do.

Given that He is like this, wouldn't it be a fallacy, wouldn't it be ignorance to do this life—which is so complicated with all of its variables and beyond any sort of fathoming and understanding—won't it be foolish to try and run this life based on a human intellect and mind? If there is no other option, then we have to make do with what we have. So for most of us, it seems like there's no other option; I have to make do with this body-mind-intellect soup that I have, this organism that I have. But once we are introduced to the truth from credible sources, from the wisest ones that we have met, that actually there is a better way to live, which is to offer every moment to God.

All the content of that moment, as well as the sense of doership, the sense of experiencership—all of this is to be offered to God wholeheartedly with no fanciness. It's very important to not be fancy. Fanciness is the doorway to trouble. Just in the sheer simplicity. Not like, 'God, I leave everything to You, my life is Yours now,' as if you're in some Shakespearean drama. No, the simplicity that 'I bring this to You.' This child asked me this question, what does this mean? I don't know, I bring this to You. Just in that simplicity. And the point of the four points is that He is always with us, so we don't need anything special. He doesn't need anything special.

Sometimes we may feel like we need some steps in the process; we need to breathe along with the prayer, and we need to count, or we need to use a Mala. All of that fanciness is all right because we need that for ourselves, but He doesn't need any of the fanciness from us. Because if you just went to Him and said, 'God, see this,' that is enough. That's a prayer, you see? Yes, that's a prayer. And I've been noticing, and I shared that day also, that most of our time goes in this conversation with ourselves, the false self. Even in our attempt to understand, especially in our attempts to solve problems or resolve things, we are just squeezing more and more stuff into our heads. The symptom of that is worry, anxiety, trouble, suffering, because our heads are too tiny to try and squeeze all of this. Just like we cannot squeeze the ocean into a lemon, we cannot squeeze our life into our heads.

When you start to get worried, that is a sign that you're misusing your mind. It can't handle it, so it starts to complain, it starts to worry. To worry, we have to negate at least one of the four things, isn't it? Either He's not all-powerful, He doesn't have time for me, He does not love me, or He does not know what is happening. And all four of them are absurdly silly. If God was empty of any of these attributes, then He would not be God.

So this surrendered life is also the life in which true insight can happen. If you try to worry, try to think, resolve your things, operate in doership, operate in duality, then intuitive insight will seem like a far-fetched proposition; it just won't happen because you're not switching out of the false tools and living in the true place. So what I'm saying is that anytime you have the temptation to take on something, just offer it to God instead. Because the beauty of this is when you're not taking on anything, then He is working on us anyway. So beautiful, Lalla said, 'When I'm empty of myself, He works on my heart.'

And if you just hear one line like that—'He works on my heart'—He who has infinite time, for whom everything is easy, He can elevate my heart. And the heart is that aspect of us which can be pulled up like that, no? And it pulls the rest of us. Have you seen it like that? It doesn't have to feel like going up; it can sometimes feel like a very great deepening as well. Either way, it is rising to meet God. But because everything is so interconnected, it pulls the rest of what I take myself to be. And it pulls, in some way or the other—whether the world likes it or not, admits it or not—also those around the one who is being pulled. We also get pulled in. Just like this movement of Satsang; it is so organic. It was never a plan for any of you to be here, either from my side or from yours, and yet it is just part of that pulling which is not restricted to a particular body-mind, but to something which only God decides. Maybe there is no boundary; maybe some effect happens for the entire universe in some way.

That kind of work no human can ever do for themselves; only God can do this. So the main point is: don't. When the temptation comes to take something on for yourself—like 'this is my problem' or 'I own something' or 'this is my life I have to solve'—deepen in the habit of bringing it to God. And in our bringing it to God, then we make ourselves available to be worked on by Him. And the light which is in our heart then can spread into every aspect of our being and every aspect of this universe.