How Can I Find God's Will? - 9th November 2022

Now, like you said, in the way of the heart there are two aspects. In fact, I said that I want to speak this way, and I saw the title of the previous recording which Keshav has put already says: the way of the heart is the way of insight and the way of faith. It is nothing new that I'm saying. This is exactly what Bhagavan also told us are part of this spirituality. So exactly the same thing. So I'm using the word faith rather than the word devotion, and I will maybe dive into more why I'm saying faith and not devotion a little bit later. So if this is the way of the heart, because neither the intuitive insight can happen nor the giving up on selfishness can happen unless you're in the heart, so both are here.

Like you cannot use any worldly means to recognize yourself. You cannot use any worldly mechanisms; you cannot use perception or conceptualization to come to the discovery of the Self. This part I feel like is well settled for most of you, and if some of the newer ones have questions about this, I'm happy to dive deeper into this as well. But really, when I say to you, 'Are you aware now?' your recognition is not perceptual. You don't perceive that awareness, you see? And therefore, in a way, it is an act of faith to confirm yes. Even this to confirm yes is an act of faith, isn't it? Because it's not rational. Why are you saying yes? Not because I have faith, yes, but okay. So if we say that faith is that which is beyond reason, you see, faith is that which is beyond reason. Now this obviousness, you see, is beyond reason already. Because if it was reasonable, then you would say, 'What did you see?' Nothing, you see. Where is it located? Was there any necessary byproduct to this? No. So as far as rationality and the world is concerned, you are just fooling yourself. As far as the world is concerned, we are all just fooling ourselves, you see.

Whatever—how did you see? How did you see? Did you see? If you see with outside, so you saw it outside, that itself is absurd. So to give acceptance to absurdity—and for years why did we go through that process? We were like, 'But I don't see anything, what are you talking about?' We went through that because we were expecting it to be a rational or a perceivable insight, with me? Okay. So already we are going beyond reason when we say, 'Yes, I am aware.' Yes, going beyond perception, going beyond reason when we say again. So because this is not movable to the world, there is no empirical evidence which you can use and say, 'That's my proof.' So this obviousness—these are important—root out of Maya, root out of mind, because there's no explanation for this. Can you explain how you are aware? In what way are you? So for a long time I had to say, 'How do you know you are aware?' and you used to say, 'I just don't.' But how is it so? Now I would like to believe that you've transcended the how.

I just am. I just have. So this itself is fulfilled, that beyond reasoning, beyond concept, I am aware and it is apparent. And I don't value my mind's doubts more than I value my heart, see? I don't value my mind's doubts as much as I value my heart, see? So this insight is palpable. It is in a way tangible without being perceivable. So beautiful already. Then when you look at the presence of God or God's life, say, 'Can you stop being?' and you notice a qualitative difference in the question. Although ultimately even the word qualitative doesn't do justice because you're comparing the primordial vibration with that which is beyond even the primordial, and that is what I'm using the word qualitative difference for. But even this will not make sense to the mind. If it is just language, comparing the non-qualitative with the primordial is also academic and philosophical. But it's your tasted insight. Your being is palpable in a different way than your awareness is, yes or no? And again, you are not perceiving it, although you may be perceiving the byproduct of your being, you see.

So you may perceive the byproduct of your being, but when I say, 'Is your being everywhere or somewhere?' okay, you say everywhere, and yet what you are perceiving is somewhere. Stay with me on this one, it's a bit subtle. I say, 'Can you stop being?' What do you find? That I am, I am. Now I see, is that 'I am' this somewhere or everywhere or beyond awareness? It's beyond where you can't see; it's there, but it has no boundary, it has no location. So awareness does not apply, and yet in the perception of the vibration, you may feel like it's in the heart area or the head area or around you or whatever that perception is. It doesn't matter, you see. So what is the dichotomy there? What you're seeing with me? So what you're seeing is limited, is perceivable, but that is the—like the first byproduct, you see, of your being which is beyond space, you see. You cannot perceive even every awareness or no awareness, can you perceive it?

So although when I ask you, 'Can you stop being?' you see, you may recognize something perceivable. You may recognize something perceived that confirms the presence, like, 'I experience like a subtle vibration in my heart or a certain very subtle sense of existence,' you see? And yet if I ask you, 'Where is your being?' nobody says, 'Oh, it's there, that tiny vibration.' You do it and you may see—like I say open—it is experienced as of the core of it, it's palpable in my heart. But you may have an experience where you don't have the experience of a core of it. So you may say that this is the perception at the core of it. So I may say that my being emanates from my heart, but that's a bit poetic and not true. Because although the experience of it may be—may seem like the experience of it is in the heart—it is not a stick to the heart. Otherwise I would say my being is just a small life in my heart.

And yet when you come to the recognition, you say being is everywhere. How this dichotomy then? First you started off by saying, 'I can't find my being.' Then I said, 'Don't try to find it, try to stop being.' Then you try to stop being, something became apparent, isn't it? Something became apparent and that something was perceivable, you see? Like very primordially perceivable, like a very subtle vibration, that very subtle light, a very subtle something. Anyway, ah, this presence is here, this presence is here. Okay, where is it? I can't find a boundary. But what you perceived, you cannot say you cannot find a boundary. Like every perception has a boundary. So that is how you are using your intuition primarily even in the discovery of your being.

In checking what is the letting go of separating ourselves, yes, whatever perception, separation itself, it's like it's happening together. So the awareness and—

Anyway, this presence is here. This presence is here. Okay, where is it? I can't find a boundary. But what you perceived, you cannot say you cannot find a boundary. Like, every perception has a boundary. So that is how you are using your intuition primarily even in the discovery of your being.

We connected in checking what is the letting go of separating ourselves. Yes, whatever perception, yeah, separation itself, it's like it's happening together. So the awareness and he's trying to find the boundary to your being. There is... so anything that you know to be boundaryless, which is not everywhere, okay? So you may say that, okay, I don't find a boundary to space. Space is everywhere, you see. So everywhere, the way we use everywhere is to say that it is boundless. Boundless is about, you see, but the boundlessness of it is not perceivable.

So already, again, this is an act of faith then. Because although what you're perceiving may be like a subtle vibration which you may be able to locate in your heart or head or around your body or somewhere in the world, you see, but what you're saying is no boundary. So again, your mouth is not matching your head already. The affirmation of your reality, which is unperceivable, is an act of faith. The affirmation of the birthless and boundaryless nature of your being is an affirmation of faith. Is it because none of these things are rational? Of course. And if you mean with faith, faith to the truth of your recognition, so it's not a recognition, not a conceptuality, yes.

So for now, and we'll dive into this on the second part of the way of faith, but for now, I am calling faith that which is not rational and that which is not perceivable, and yet we affirm. Okay? And nobody needs to teach me. Is that what you would do? Yes. So it really... I woke up, nobody has to teach us that this is that. Then perception needs one quality at least, but it's still... no, this is what I'm saying. This is exactly what I'm saying. So the boundlessness of being is not perceived, not as any quality. Then what perception is it? I'm prodding. I'm not saying right or wrong. I'm just saying, no, this is not perception.

Yeah, I felt like because I see, I mean, I know it just like you know yourself.

Yeah, it's like you know it is you that is aware. Yeah, you see. So this is again a knowing which is beyond reason. A knowing which is beyond reason and beyond perception, basically beyond concept and beyond perception. And to take that knowing to be a reality is what I'm calling an act of faith. Otherwise, we usually used to say, 'No, no, but I can't confirm it in the head.' So see, unless I know it in my head or I know it like a perception, I cannot say that something is true. Yeah, what is apparent is an insight to it. To take that to be your reality is an act of faith. If it is apparent, it's apparent. Who are you? 'I am'—that is an act of faith. With trust, that insight, more than a trust, the judgment from the head or the head which is saying, 'But I need to be able to perceive it.' So that is my instruction.

The insight is there with everyone now. Everyone comes to it. You see, who is that? It is I. Although it is already seen, but to accept that is beyond rational means and beyond perceivable means. So that's what I'm calling an act of faith. You see, now what happens in a lot of cases, in most cases, the 'what about me' stuff doesn't end. This is true. But what about me? So now I found it, you see. I found it, which is not true. So it found itself, or it manifesting as being has found its own source. And it all seems very convoluted. But basically, the point is that the cat saw an empty mirror and now says, 'Okay, now will the cat have a better life?' He looked in the mirror, I found no cat, you see. But because the habit is so deeply ingrained, the conditioning is so deeply... you know, 'How does that help me? Does that help me?' This is where we get stuck.

And then the overriding aspect, like an individual without an individual will is not an individual at all. An individual without an individual will is not an individual at all. So surrender provokes and invites the handing over of that seemingly individual will which seems to perpetuate even after the insight that there is no individuality. Otherwise, what should happen is the instant you see there is no me, finished. And that happens very, very rarely. That happens very, very rarely. But unfortunately, most books are written about that experience. You got enlightened, so what happened? Awakening experience was the same as the freedom. Okay, where an awakening experience was the same as freedom, so we call it enlightenment. So awakening to the truth of what you are, you see, can lead to freedom from false conditioning about yourself, but doesn't always do so instantly. You see, like that, so many have had awakening experiences and yet the power of conditioning is still there. Power of conditioning is there.

So then what is the antidote to that? And now we looked at all the cultures, all religions, and we said to override your idea of individual will and to override it with God's will. So how do I then know what God's will is? So we've moved now tracks. We've moved on from the way of insight because—and you can stop me there if you want—because I feel like your being and the Self before 'I am' itself is very apparent to you, you see. So now because conditioning still plays, because ego still lives, and maybe in some cases the spiritual ego becomes even more magnified, it becomes even more magnified after awakening experience, you see. That is why the second wing of this bird is also important to share. So now we're going for faith. So what is the way to surrender? Surrender what to do? That is the first question. What has to be surrendered to whom?

Yes, yes, and let's drill down even deeper. So he's either the narrative has to go. The narrative has to go. Why doesn't it go? And belief means I am right about that, this is true. Belief means to give credence to something which is conceptual, that is belief. And trueness means the righteousness about it, the right about... not the way in the world we use it, but I have rights in something. Why do you keep turning to the mind? It's just because, I mean, I really looked also very sincerely enough because I felt, I tell you, there's so much again attachment to the conceptual outcomes, you know, from the mind. And when that is not given, when we turn to the heart, it's like, you know, in a very unknown territory.

So you don't even have the attachment to the outcome. It is fundamentally an attachment to being right. So what happens is that we want to be happy that we've arrived. So, ah, can I say so that it is not my business to know what God wants or yes to... do not know what God wants and still have no judgments or interpretations or needing some conceptual support is to be open and empty. Everything is fine. I have no questions and no answers. But would you find in that, for most of us, you will find something which triggers an individuality or a need to be right? A need to value something, a need to want a particular outcome alone, a need for your idea about something to be right, you see. So that comes, and what to do? Okay, so we had a flowchart. So this is a remind yourself to be open and empty.

But we can't remind ourselves. I mean, it doesn't quote-unquote seem to work because we believe it is not working. Then what to do? Then use a pointer. Then use a pointer. Open and empty. The first, of course, you also point to open and empty, but the pointer could be: Am I aware now? Who am I? What's that one? Can I stop being? What is my true nature? Why did Buddhism go to the East? Say anything. What is the sound of one hand clapping? How did the ghost escape the vase? How do I recognize music? Why do I love my children? Any of these questions, it is not possible to answer in the head. Even like bringing the image to our... invoking the image of a form of the Lord that we are attracted to in our heart. So Krishna, Ram, Father, help me. So that that unclenches us, return to the opening.

This is fine. Now there are some cases where you will not hand over the branch that the mind is offering you unless you are offered a fresh branch. 'No, no, if I am going to give up on this, this whatever conceptually you're in my life or whatever, then tell me the other end of this bargain. Other hand, please tell me what is God's will so then I can hand over my individual will.' Yes, you see. So then that leads to the way of faith. How can I find God's will? To find my individual will seems very natural. The mind is telling us constantly to do this, do that, don't do this, don't do that, go here, this is right, this is wrong, he's a good person, he is a bad person. All this stuff is constantly being offered as concepts to define yourself and therefore your will. Okay, how to find God's will? If you can be open and empty, unborn, finished.

But in some things we feel like we need to be right unless a more right option is presented to us. Only then do we let go. We hold on literally for dear life to that being right about something. Now to take these notions and to burn them in the altar of your heart is the letting go of your individual will and to have faith in God's will. So already the clue is there. So how do we recognize God's will then? Headlessly. You cannot go to the same instrument for both me and God. God is not the same instrument. So when you're headless, that is going to the heart.

So one thing before we dive into the heart and see what is the guidance from God: you cannot retain individual will and be free. Do not value the non-existent. You cannot value the false and then claim to have truth. So the individual you have seen already doesn't exist. So what is the value of that, that non-existent one's will? This is the conundrum. Most of you have seen that the individual doesn't exist. You have seen clearly that the individual doesn't exist. And yet when the temptation comes my way, I have to be right. It still seems tempting. The me doesn't exist, but what about me? How is that helping me? Have I seen that I don't exist clearly enough? This kind of thing then forms the basis for the continuation of egoic existence in spite of insight to it clearly showing and available what you really are.

So how to confirm that you are headless? Use the way of your insight. Use the way of your insight. It's already there. It's already... that's why I said an affirmation of faith to confirm that you are not existent as a person, that you are aware, is already an affirmation of faith. To go to your heart, see that the truth of what you are is apparent to you, or your being is palpable. There's no escaping this because you know when you're fooling yourself and you know when you're not. And after this, like most of it, we have a recording from yesterday in terms of what are the tricks, what can the mind trick you, what are the seeming obstacles, how to hear the voice, if you don't hear the voice, how to trust the silence. But maybe just quickly we can do a rundown of this.

So first thing to remember is that if you meet silence, then learn to accept silence as an answer. Don't say God is not answering me or my heart or my intuition is out of service, it has an 'out of order' board, come back tomorrow. It doesn't happen. That which gives light to the universe does not switch off. Neither is it ever unloving that he doesn't want to give you an answer. But you have to recognize also by now that especially some of us are parents, we recognize sometimes it's best not to give an answer. 'Can I do this?' 'I'll come back to me tomorrow.' And that non-answer is helpful at that time. So we have to learn to accept that because a non-conceptualizable truth doesn't always need like conceptual pointers. Sometimes silence, like you know, absence of concept is the best pointer to that. So learn to trust that silence. And then like guruji says, he said, 'I wake up in the morning and then I find myself in my shoes and the shoes are deciding where to go.' So what is he saying?

Not to give an answer—'Can I do this? I'll come back to me tomorrow'—and that known answer is helpful at that time. So we have to learn to accept that because a non-conceptualizable truth doesn't always need conceptual pointers. Sometimes silence, like an absence of concept, is the best pointer to that. So learn to trust that silence. And then, like Guruji says, he said, 'I wake up in the morning and then I find myself in my shoes, and the shoes are deciding where to go.' So what is he saying? That you also open; you don't have an individual will about where you want to go or 'this is what you should do.' In the play, it is organically in the light of Consciousness which is moving. Just like your hearing is happening now, the speaking is happening now without any intention to say this is right or this is wrong, just blurting out in a way, pointing out of the heart in a way. In the same way, all of life can happen.

Then what will happen is that there will also be time where you hear it clearly—not audio necessarily, but it's apparent to you. But you see, you see what? This can't be right. You're in the first day of your job and your heart says just turn back from the parking lot. Is that it? 'It must be my ego.' But you can smell your ego now. So when it is apparent to you in the heart, you must follow unreasoningly. It's not always about quitting jobs, so don't worry. What I was saying is that these acts of faith... so Guruji got a sense he was being offered a job in the village to go and teach, and just in his heart he felt, although he could have continued that easily and then in a couple of years or a few months could have been back in a lifetime comfortable job, he found that his heart said quit. If he didn't quit then, we wouldn't be here.

In the same way, we were saying that Bhagwan felt in his heart that if he's going to die at that moment, he wants to see how that is like. So he lied on the bed and said, 'Okay, now I want to see my death.' Any other kid could have got frightened and gone to the mother and said, 'Please help me,' run to a doctor, various other things. But Bhagwan followed his heart, and here we are today. It's more than 150 years later, so full of all of this. I was saying although Christ could have apologized to the priests, the Jewish priests and the Roman, and said, 'I'm going to stop all of this, don't crucify me.' Socrates could have apologized and said, 'I made a mistake.' In fact, when he was sentenced, Socrates, the judges and the people who sentenced him didn't expect him to go through drinking the poison. They were thinking that we'll find a way, like he had many friends, we'll find a way for him to escape or he's going to apologize. He said, 'How do I know what is better, living or dying? So why should I pick? How can I pick that?'

But Jesus, for example, continued to follow the guidance in his heart. And we were just for that one moment... it is great use for all of us that if the Son of God can be wavering for a moment, you see? And we have had so many examples in our own culture as well where every Avatar who's come, of the Lord has come and inhabited the human condition, they've shown them wavering at least for a few moments. That is beautifully assurance for us that God himself, tasting his own Maya, can seem to waver. Then we are what we are. We should never have that kind of argument that, 'Oh, we come through.' The guidance is ever present; it is ever available. Don't force words onto it when it is silent, but when it speaks, then don't second opinion it with your head. That is really listening: to be guided by the heart and then take that to the head and say, 'Hey, what do you think?' The heart is singing; it doesn't make sense. That's why you need the heart, because the sensible aspect of your life is very tiny compared to the unreasonable heart.

You're saying that when the heart speaks, or the heart says this, you will know it?

Yes, yes. No doubt. Yes, yes. You may have a doubt in the sense you may doubt, okay, you see? And you can go back to the heart again. You will go back. It's not like we may have a picture of some like voice from the skies that comes and speaks. You can have a very sweet sort of connection. It is your guidance to whatever, whatever. There's nothing wrong in that. There's nothing wrong with that. So we've already come to a point where we've decided we can't be open and empty. We decided we want some guidance. We decided that our life needs to get something in that way. After all of that also, we are not left abandoned to the mind. So this guidance is available to us in a very, very simple way.

But usually, once you learn to trust the silence, this is like... if it is going to be like, 'Oh mind, what do you have? Ah, do this,' or 'What do you have? No, no, no.' If your heart is silent, don't decide. That doesn't mean that action means decision. The action can still happen independent of decision. Like I am not deciding to say all of this, and yet action is happening, you see? But you don't decide. You remain empty. Don't use it—it's not an arbitration process when one lawyer says this, one lawyer says that, and you say, 'No, no, if the lawyer is silent, then I will listen to the first one.' That is not it. Accept that silence is a better answer than whatever the mind could be saying, or the guidance is the better answer than whatever the mind could be saying. So that's the crux of it. Many mind tricks and tactics which the mind will use, we've discussed in a lot of detail yesterday. Refer to that recording. But if it's something specific you want to, I'm happy to look at it again.

The surrender one you said, you know, we know intellectually where to look. Again, that surrender is not very clear to me.

So surrender is this: surrender is to not follow your mind's will, which seems like my will, you see, and always follow God's will. And if God's will is not palpable in words, then it's not palpable in words. If it is available in words, then follow. So then you are faced with the question of risk. So I have been saying, because I've been saying, no risk, no faith, no response. So then there's a question of risk. Sometimes you can contemplate. So now I say I'm surrendering my life to God, but what are the boundaries of that surrender? What are the boundaries of my surrender? There's a whole Meatloaf song, yeah, what is it? 'I would do anything for love, I'd run right into hell and back and leave it. I would do anything for love, but I won't do that.' So what is that 'I won't do that'? That's for the contemplation. And immediately your Advaita mind will come first and say, 'No, I'm the Self, yeah, everything, everything.'

When you have to say literally right now, if God's voice came into your heart and said... this is the hesitation. So then that sounds, that creates a fireplace for you. That creates the fireplace for you, and we move away from the armchair spirituality or intellectual spirituality to really testing what our lips can very easily say: 'Oh, my life is now surrendered to my Master, my life is now surrendered to the Guru.' It is in the fireplace when you determine that 'I won't do that.' Guruji said even if God said, 'I won't do that.' Now you don't have the excuse that 'I don't know what God wants.' You don't. Now you're in bigger trouble because earlier you could claim denial: 'I just have to go with what I'm perceiving,' you see? That's a very nice, beautiful pointer as well. But now we are going a step further.

So is that trust in your individual will, you see, based on faith or is it based on reason? It may be very reasonable. Do all of this in the right balance, you see? Don't go overboard with God. At least you have to, you have to balance. So you have to balance God in one hand and ego in the other hand. You must be super-God who can balance it, balance God! You come face to face with the highest Being in the universe and you say, 'I am going to balance you along with my non-existent ego.' That is pure absurdity. Although I was calling it reason, it's pure nonsense. That which is running this entire universe... what is our picking of an individual will that, 'Yeah, he's doing all that right now'? If I know it, you don't even know how to beat your heart, move your finger. What, we know better? If there is intelligence, stop this greatest talk for a moment. Finish. So this is just the egoic identity of which all of this from the central aspect... because I said the individual will, the individual without an individual will is not an individual at all. There are no legs to stand on.

So many times our rationality or our pretend rationality is just an escape or a running away because to surrender fully feels like death or the great unknown. So you want to retain something about ourselves. See, just in case... I was taking this example every day. So you come to the edge of the universe. You said you wanted to jump out to beyond time and space. Everybody said that you want to come to that Ultimate Reality. Now you come to the edge of the universe and now you're about to peer out of the edge. Be like, 'Okay, now I'll stick like a little bit of my head out, but just in case it turns out that that is hell, I'll come back.' But you can't do that. You have to risk it. You have to risk. You have all the encouragement. The Master is telling you that this is actually hell and you become comfortable in it. So you feel like, 'Ah yes, this is fine, so I better not get to anything worse.' This world is full of hamishness. Our life is full of energy, bundle of attachments. We are a little bit happens here, there, we go. This is not hell? Is this heaven to live like this?

So I'll ask you a question with an example. Yeah, so let's say I'm in communication with someone, like I'm talking to my colleagues, you know, from heart. Nothing, it's good. So you're saying if I'm using my mind just to communication flow, the communication itself is going away from the Lord?

When you are open and empty, you can communicate. Like I often get these responses: 'Okay, without the mind, be headless now. Make a report without mind. How can I make a report?' It's false, completely false. The heart can use your mouth, thanks. So in fact, you come to satsang because you want to experience this heart-to-mouth communication. You don't come to satsang to meet another man that you had enough of. You come to satsang to see that, see your own potential to be like this, allowing the heart to use this mouth, use these hands. So the notion that I need to rely on the voice of limitation to communicate is not true.

Is the positive view that comes up... four years ago, so this is the first time something like this I'm observing, the words coming up, something like this is being said.

So first you can observe what the mind wants. Then now you can observe what you want in response to what the mind wants. Like, 'I want to expose.' This is what you want in response to what the mind wants, which is to not be wrong. Now you have to drop both of these, you see, and find out what God wants. That is the... otherwise this will be circular if both of the mind's will only right. So what you want you have to give up for what you want you have to go first. There is no guarantee that what you want will not be what God wants, you see? But first you have to become open.

Because you want to become open headlessly, if there is silence, then trust the silence. You may pray for guidance, like I was saying, that just allowing yourself to be open. And if you feel in your heart some words are coming and saying, 'Father, please guide me. I seem to keep returning to the mind for solutions. Please bless me so then I can rely on you, not my limitation.' Then be open and be patient. If so many thousands and thousands and thousands of words have been spoken in satsang without any decision making and planning and all of that, then why can't there be guidance coming from your heart? Same heart. So, 'God help me,' you see? But my view is not surrendered. 'God help me because...' and 'Because God help me so that I can be free' is also not surrendered.

Ask for solutions. Please bless me so then I can rely on you, not my limitation. Then be open and be patient. If so many thousands and thousands and thousands of words have been spoken in satsang without any decision-making and planning and all of that, then why can't there be guidance coming from your heart? Same heart.

So, 'God help me' is easy, but my view is not surrendered. 'God help me because...' and because 'what helped me so that I can be free' is also not surrendered. One of the most important tips is that don't surrender but keep a concern for what the outcome should be. Surrender with one eye open. One eye open: 'I give it all to you, God, but I'm keeping an eye on you. Just don't mess it up, okay? Because then I'll take it back.'

So then the way of insight is what we started with, and the way it is being shared like this: you are in the way of the heart. This is freedom. For a while, it may seem like operation nights, like you have... it may seem like you're oppressing your will to God's will, and that may seem like it is kind of a slavery. But it's not. It's freedom from mental slavery, and you're coming to your true master, your true Lord. To the mind, it may seem like it's not fit. How can obedience be freedom? How can obedience be freedom? But obedience to God's will is freedom. It is the antidote to fear in some way. Love, trust, devotion. Why I'm saying faith more than devotion? Faith sometimes cannot be very stuck, but devotion only seems a bit like... yeah, it's just like devotion, we need some room for negotiation. But it's a beautiful word, it's a beautiful expression. Nothing against devotion, but somehow right now I just feel like faith is more apt to what I'm pointing to.

When I look like that, like this, like this... one thing, sorry, like faith seems very much in line with obedience to God's will because in terms of the nuance of the word devotion, how we use it may not be like okay.

I was thinking when I was comparing this one thing with like seven nights. Ministry has to witness even for the moment. It's so undoubtable that you can't have... you don't need the doubts or faith or I mean any other obvious that and their mind or whatever that is saying. It's quite a pattern that it's whatever that is in the NIV and... and then sometimes you see a little more there. I mean just a little more also then I love it like this simultaneously in that... in that observe similarities are there. Witnesses will stop but also... that's right, I do. I can obviously if it's a coming of itself but caused by... so, so this obedience as I saw how you explained, you know, when looking at that, obedience is God's way of pushing away this nexus of the idea of the mind wanting freedom. Yes, that's it. And this we notice in satsang, we were talking about this the other day also. And I'll say, 'Are you aware now?' Well, by the time you start looking at it, you'll be like, 'Uh, what works for me better is, you know, what is watching this perception?' Like that. Which is like, yeah, when he says, 'Are you aware now?' I see who's witnessing this perception because that works better for me. So that expression is that needing originality, that you know, feeling that I can add value. Okay, sometimes just like I'm saying, you follow. Is it? You follow. It doesn't need any modification, amplification. It's well-tested, tried, experimented with. It's like a French chef who gets very upset if you say you can add some ketchup.

Yeah. So now my thing, just witnessing, is the demand for not following material. Because in a way, what happens with you is that the way of faith, although it's palpable in your heart, you see the OB of the understanding in the pose of the way of the insight tries to override that. Okay, okay, this is there, I guess, like that, because then like this. So, like I gave you the home... so I'm saying that, like I give you homework for one week: don't understand anything. You see? Because that is the view of the head pretending as if it is the way of insight trying to override the way of faith.

Yeah, what I said is not understandable anyways.

No, but you said that when I see the insight, then I want to override when we are finding this way of the heart. Follow God's will, be obedient. Yeah, yeah. You see, you're looking for a way why that makes sense to do instead of just being obedient. Yes, it doesn't make any sense, still do it because I'm asking you. That's good enough. Function. Don't want to be the bird who's like a bit lopsided. Gyan part is flapping more in the heart part, or that part overrides this part. Confusion.

And another aspect is surrender to Guru because we will in body and shape... is that like a teaching step or surrender to God?

Yeah, yeah, this is the important point. So the design of Maya is not so that the elements... lot of elements in Maya to enable you to transcend Maya, isn't it? Most things in Maya are meant to get you more attached to Maya, more involved in Maya. Even an aversion is an attachment to Maya. Even though 'I don't want this thing to come, this person to come,' all of that is to give too much value to Maya, you see? So in a way, I'm simplifying it by putting it in a metaphor. So God realized that the Maya is created for himself to enjoy it, itself is too potent. That God himself may forget that this is Maya. So God himself may become like the Naradas went for some water but forgotten him. Now is he taking himself to be limited, you see?

So then in the design of the play, God has put some alarm clock. The alarm clock is the device that God has put into the dream, you see, which is still connected to God. He's still connected to God and rings on God's behalf and not on Maya's behalf. You repeat that, you see? Yes. So the alarm clock that God has inserted in the play of Maya, you see, works for God and not for Maya. Whereas everything else seems to work for Maya itself to further the attachment of the Naradas. So that represents him, you see? That represents him in this play. He's just like my kids, sometimes they start playing Fortnite or some game on the computer. I'm oversimplifying and it's a metaphoric human, yes. Because that's what he's doing, you know. That does... he wants to play with... like he's not playing as if he's unlimited because then this play would have no juice. Then what is it? If I always in my heart I realize I'm all there is, you see, all of that, then what is that? 'I lost my job, I lost my partner.' It's gonna happen. 'There's no money in the bank, I have no clothes to wear, the one I love the most hates me.' I am all there is. So what is my... the design that God has created for himself to pretend that all these things are valuable? What is the play? He's like watching a movie that you can't relate to anybody in the movie. No, you know just the end is like it's gonna end. So that's why the movie has to be what it has to be: relatable. How does it become relatable? There must be a narrative which you can relate to, a story, you see? Who's relating to the story? Who else is there? It's all Consciousness itself, you see?

So then we need a bridge between the world and God. Look at the design of the world, it is so, so intricate. So that bridge is the master. The alarm clock is the master who's really merely just the instrument of your own holy presence, of your own divinity. Because that is God, you see? That is the only God. The only God you will ever meet is... so, so this one, because we're not used to dealing in intangibles at the moment, we needed a seeming time-to-alarm clock. So the master comes. To trust the master is to follow the word of God because the master is a master only because he follows the word of God or she follows the word of God. So in the interim, provisionally, you need an intermediary, a broker. 'This is what God wants, follow this way, this is the way of the heart, look there, God is there.' Because without that, in the mind we keep looking for more and more mental solutions. It tells you that is the only playground of operation. But this alarm clock comes and says, 'Wake up, there is something else. Become... there is something else that you're missing.' You're noticing subtly, but then you try to deny it, which is your call of your heart.

So when it appears in front of you and says, 'Listen to your heart,' you see, it is not some hocus-pocus stuff. It is truly a call from heaven, a call from home. Then it seems more relatable, it seems more easy to follow. Otherwise, the mind will constantly attack that yearning, that longing from your heart. They know it's all rubbish. Get a hobby. So, so if you cannot go there directly, this step where you start something like physical form, okay? Yeah, because mind has already started playing that: 'Why I should surrender to like an organization?' Because we're used to dealing in name and form. So dealing in name and form, the mind will oppress you with so much doubt. Oh my God. But truly the outer form of the master is just a broker. You don't need ultimately... you don't need the broker. It is about merging with that which you already are one with. But you can seem like emerging, and the merging implies a direct relationship. So the only job of the alarm clock is to wake you up to God's call in your heart. To wake you up to God's calling around you because there are two distinct ways to live in this world. You can live in the way of the head or you can live in the way of the heart.

Everybody is telling you how to live better in the way of the head. Even the so-called self-help is telling you how to better live in the way of the head. How you can become powerful, how you can manifest things, how you can this and you can that. All the way of the head is all about the individual, the ego. The way of the heart is true. Look at the deeper intelligence which you cannot find them in the head. And here it is undeniably calling you in the heart where you can even come to a satsang like this. Okay, who would come for the absolutely... that satsang is unless something was calling you in the heart. So the way of satsang, the way of the truth, is not to now become a part of the life of the false. Mostly I take myself to be the false one, but I become very oppressed, full of suffering at times. So then I come to satsang like a Band-Aid, with the Band-Aid, with her headache medicine. I feel a bit better for a few hours. It is not for them. It is really to change your inner view of life. The outer view of life may continue on, but your inner view of life, your inner reference to what you take to be reality or true, changes. The center changes. Center changes in the way of: where will you go for truth now? And the truth is a simple question like, 'What's happening to you? What's happening to you right now?'

So for a few weeks I was just like, 'How do you know? How do you know? How do you know?' They're requesting me, 'Which voice of truth are you taking to be real?' So what is the center of your existence? Is it your head or your heart? The movement from head to heart can seem like a big risk, and I had to feel it has to be that way. It has to be that way. Cannot do this with a safety net. Cannot say, 'Just if I like it, what's the weather in my heart? I like it, come back.' See, it's not possible. So I am demanding a full switch. It's a little bit like if mind... he wants to go there but he doesn't want to be obedient enough for... it's not actually designed to want to go there. It can pretend to because it wants to show that it's a friend. Because there it cannot fathom. It's attracted to only things it can fathom.

So what are you willing to risk? Heart at what cost? So no risk means like heart as long as it's convenient to get some joys, and it comes to removing me, can't go that far. What do you say? Please, storing in your locker, okay? If I tell you anything... um, fool your heart. And then our secret block, that's a good method. Excuse me, who's the tax man? And said, 'This is all I've got,' and then you have a secret Swiss bank account. Which now, switch now. So the one you said you are documents.

Work hard at what cost? So, 'no risk' means like, as long as it's convenient to get some joys, but when it comes to removing 'me,' I can't go that far. What do you say? Please, storing in your locker? Okay, if I tell you anything, fool your heart. And then our secret block, that's a good method. Excuse me, who's the taxman? And you said, 'This is all I've got,' and then you have a secret Swiss bank account. Which now? Switch now. So the one you said you are documents, he's like, 'I don't want to listen to what you're saying, you listen to me.' That is when you should see. Like, now is when you should. The one you said, using that as a travel card in a backpack. I know, let me have a beer after that, I will be okay now and open and empty, and then I'll be saying, 'Wash everything.' It's like, I have to go to the Kumbh anyway, so might as well do all the things I can also. What's the problem? What's the problem? I'm going to take a dip, she's going to wipe me clean. And that also collaborates with you saying, 'Forget everything what happened in the past.' Now I said, 'Okay, when the now comes in the future, I'll do it.' Till that time, everything just yes, yes, and when it comes, it comes afterwards.

Yeah, it was a good time to contemplate. That is your fireplace; that is the wood to put in your fire. More than God's will, where you can't even bear to go to your heart because you don't want to see that you could be wrong, or even where the mind rushes you and says, 'No, no, that is obvious.' You go to the heart for that. Go. Nothing is too small or too good. The thing is that small that you have to go to the heart for this. This is, I think, if that's one that you have to say, 'Oh, this is small enough, I can handle this.' If open and empty can't handle it, then better dive in and ask for guidance from your heart. Don't go to your head. There's nothing that the voice of false can do to make you more truthful. Yeah, they know lies that are that small that you hear hundreds of them and you still claim truthfulness. Or even one of them. In the rapture, in the hypnosis of ignorance, you cannot claim Atma Gyan. And it is for this reason that a full surrender is demanded, because the mind will have categories. It will say, 'But for practical life, but for this, but for that.' It makes all excuses for life.

And you have no excuse because the Ganga is always flowing now. You can't say, 'I went to the juice bar because the Ganga was closed.' The conditioning is so strong that you have to switch it from mind to heart knowingly. But the other way around, I don't even know; my habit is there. The habit is that, but it is not a perpetual habit; it's not a perennial habit. You will come to a naturalness of this where going to the heart to the head constantly will feel like effort. While it feels like it is effort, make it so that it becomes effortless. As you start training, to lift like five kgs will feel like too much effort, but after a few weeks, have some more. Exactly. But if you say, 'Yes, I know it is right to lift the five kgs, but because it is feeling like effort, then I won't lift anything,' then you don't build that. That development of trust doesn't happen.

The thing is that when you go to the heart, if you're going to expect, then expect things to go badly. Okay? You're going to go to the heart for guidance; if you are going to expect, then expect things to go badly. If you go to the heart and you're empty, it's all fine. It's all fine. You have no expectation that that will be done. But if you go to the heart and you say, 'Oh, now I went to the heart and the heart is going to, you know, fix this for me,' no, it may make it worse. Yeah. What were you calling it that day? Homeopathy. What happens? You said something happens. Is it aggravation? Aggravation is a good sign. It created this thing for you. Thank you. It doesn't work. It is working. Aggravation, prostitution, discomfort, despair, anxiety—it's my job at the moment to create all these things. But somewhere then you make it loving in some other way.

Okay, what I experience, made all the tough part be done here. All the thing will be done here. All of my children, let them have it like candy. But that's not God's will. No, I think everyone in their heart truly knows that whatever you're doing is to me. If you wonder who's here, yeah, and yeah, to keep that understanding around because sometimes the mind can become enthusiastic and run away and may not work as well. So someone knows deeply somewhere he doesn't hate you. I was talking to this girl and I could sense that as her head was getting squeezed, there was so much frustration and she was in tears. And I was almost looking at her saying, 'Father, is there an easier way? If my children don't have to go through this streaming turmoil to come to you?' I didn't have to, really. It's a pattern that trust, faith is built up through the friction of these. The fire is built up through the stones colliding.

Every time I feel like all the aggravations, all the frustrations, everything we will go through together. But what happens is that what becomes difficult for us to go through together is when you come to a point of specialness, because that is the Ravana ego which then everything I'm saying you'll be like, 'I know.' So, and it can also be like, so, not like Pankaj is 'so what,' but can also be like, 'It's all mine and evil.' So anything you can find a stick to, you see, to throw away what your heart is saying. And then this is the danger of the mental elevator. What do I need to burn in the fire? Everything is God's will only. So you could say it with the fragrance which I can recognize and say, 'Yes, this is beautiful, oh, that will be done.' But it could also be like a mental hiding behind a concept. If we get stuck in that moment, it's like, 'Yeah, Ananta will say who are you using the surrender, I don't need to listen to him, I got this one.' Yeah, but my suggestion will be wait for me to tell you that you got there. I'm waiting for all of your life to fully explore. So I am not attached to you being disciples; I'm waiting for you to shine so brightly in the world. There is no danger to waiting for me to tell you or asking. But when we say, 'Yes, I know,' what are the tricks of the mind? There's so many.

And we should publish that book now. A book now. It started off as a booklet, but it's one of the things. Notice that if she was so attached to understanding what is being shared, and also if you are so attached to me understanding you, then we are still playing in the wrong playground. Because all of you at some point or the other have found this tantrum with me saying that I don't understand what you're going through or what's happening with you. And I don't need to understand. I trust my heart in this. Sometimes it will seem like your throat is getting squeezed. Actually, our intellect is so tiny, it has never understood anything. Never understood. Understand light? Oh, I can understand it is this equals this, this much. So understanding an equation about light is not to understand light. To understand the speed of light is this true? I understand. However, the intellect is a small, tiny, tiny intelligence. That's why we are so easily thrown about in the world, because our understanding is not based on the right foundation.

So when you truly connect to the Master, when you truly connect to God, that is where you start building your life's right foundation. The building built on foundations which are constantly changing, you're not a building worth living in. Build your house on your heart. Live your life in the way of the heart with what seems like extreme danger and risk to your head, because none of your securities are promised to you. But it is the only secure way to live. The life spent in obedience to God's will is not an oppressed life; it is the only way to live the best life, because the alternative intelligence is not worth spending a minute. And you can see it now. You meet among your friends and neighbors, you meet people and some of them you see that they're constantly in the head, and you may want to even help them say, 'You're having a terrible time.' But they will not admit to that. 'I'm so happy, what you talking about? You work on yourself, it's okay.'

Just in the way of the heart, then through the way of inside, the way of feeds, although they're just provisioning. You're not creating a structure provisionally shared, but truly then the way of love reveals itself. Because for most of my life, what I call love, love in the absence of God is what? It's just me. This means desire. It is just desperation, expectation. Love without faith, without God, without your heart, if it is just labor. But with love, you get the courage to take a risk. With love, you feel fearless, you feel courageous. So love then becomes a deepening in God, deepening in truths. Live in the way of the heart, must not expect that the sharing of love that involves God will be met with the reciprocation of love. It is very possible that in the head it may be met with hate. The mind hates a deepening in God, and most of the world is full of mind. But those who are in the way of the heart should not chicken out of their journey because of either the fear of hate or the taste of it. If the mind hates you, if others around you, their mind also starts hating you, it may seem like strong satsang, but it's not bad news. This mind has tried to kill everyone worthwhile. It's just felt really that I'm feeling my true self all the time.

The only way you can save yourself is the way of the heart. Only way to save yourself. So we were talking yesterday about the notion of, 'Oh, but I don't have enough time to go to the heart because this has to be done fast.' Well, the mind rushes you, says, 'No, no, this you can manage, there's no time.' There's always time. It's always time. Time is actually in service to God. If you turn away from God, then the idea that there is no time seems to be your reality. It sort of reminded me of what we used to say in project management—I'm looking at Chaitanya—'To fail to plan is to plan to fail,' something like that. This is so many people would say that, 'No, I have no time for project management and planning.' So somebody came up with this nice one: if you fail to plan, then plan to fail. In the same way, if you don't go to your heart, if you say there's no time for that, then you cannot save yourselves.

The universe that you inhabit changes with the road that you take. The universe that you inhabit changes with the road that you take. You take the road of your heart, it's a different universe now. You took the road of your head, it's a different universe then. One time can change the whole game. You must make that deep there, the right way, right now. Bhagwan took the right turn at the right time, and here we are today. Bhagwan took the right turn at the right time, and here we are today. It would be a different universe without that. And don't try to understand the usefulness of it. Okay, how is it changing my life? The Buddha followed his heart and there are 500 million Buddhists today. He's sharing this example yesterday: when Jesus was sharing, very few followed him, and then the whole population of the world was 200 million at that time, and now there are 2.2 billion Christians in the world—11 times the population of the world that he came to—now at least convey that they follow Christ. So can you tell the usefulness of your turn towards the heart moment? Maybe thousands of years later. It's a different game. Let's not call it the wrong game; it's a different game. I realized like one child, she was taking shots at me, you know, 'Oh, but I don't need to understand all of...'

There were 200 million at that time, and now there are 2.2 billion Christians in the world—11 times the population of the world that he came to. Now, at least, they convey that they follow Christ. So can you tell the usefulness of your turn towards the heart? Maybe thousands of years later, it’s a different game. Let’s not call it the wrong game; it’s a different game.

I realized, like one child, she was taking shots at me, you know? 'Oh, but I don't need to understand all of this now. I have a simple method and my life is so much better. I'm so happy now.' She took it to my heart, and I'm saying, so what is this? And it's just so clear that when the attempt is to come to spirituality to help me have a better life, to become a better something—that is not what this is. So if the intention is constantly 'But what about me? What about me? What about me? What about me?' that is bound to feel frustrated constantly.

Why turn to your heart? Not so that it can help the non-existent cat, a little bit of catty life. Because that is the only truthful way to live. The only way to live. We ruined everything but the true foundation of life that you can even call a life. What is life without God? What is love without God? But 'God for my sake' is not spirituality. It is a male-intended attempt to exploit God for egoic purposes. It's like we try to exploit most of our relationships. 'God for my sake' instead of the absurd notion that God should help me. The truth should help the non-existent one? Who should help the reign of some tootsie-tiny light so that the false becomes bigger? This is the notion, and unfortunately, most of spirituality has bowed down before these monsters.

At least let's not call it spirituality, or let's call this something else. We have all this health-tech spirituality: 'Give me a fresh work so all that stress relief, you won't get a headache ever again.' All that stuff, they can take towards each other, but I am not spiritual then. God for God's sake. Truth for Truth's sake. Every single day of my life, I'm realizing more and more what a privilege it is to even utter the word God. A privilege to invoke God. To claim Oneness, Advaita, with God—what a privilege we have. And after that to say, 'Oh, that is fine, but what about me?' This is pure absurdity.

And in that way, it is the mind that wins because the mind wants to be God, greater than God. So when it can make you believe that God has to assist you and be in service to you, it has achieved that, even in the most humble-sounding request. So it's very different. When we say, 'God, please help,' does God deserve to be God, or does God's godliness come because God helps you with the understanding of the world? Of what use would be a God if God did not help me? This is the ego's voice. It is a privilege for God's children to ask Father for help. But if you say, 'I love God because God helps me,' you will misunderstand me.

We're also telling Him which will not be done.

Yes, absolutely. As if God needs to be reminded what is the right way, you know? 'You may be messing up on the job somewhere, so let me tell you my way.' It's all symptoms of lack of faith. These are blind spots. These are the blind spots which I'm talking about. So I'm saying that my job is to make you uncomfortable, provoke you, invite you, and do all of this so that your blind spots come into view and we mend the true relationship in our praying.

So there's this particular way, yes, to ask for help. But what I know in the recent past, the suggestion that comes to say is that 'I need it this way' has gone.

That's very good. That's the right way to pray: 'Thy will be done.' Amazing. And the prayer then serves as a reminder to ourselves. 'Thy will be done' moves us away from the head to the heart, the mistrust of the head, from the rushing of the head. We learn to rest in our heart.

So help the brothers and sisters in this world who seem to be oppressed and enslaved by the mind to turn towards their intuition and follow your heart. And it comes to how to do that. If that is love, to love one and to not efficiently—not to see if they're willing to turn towards deeper truths and just be true to your own insight, to become all fancy, whatever is so apparent to all of you.

In one family group, somebody asked me—my sister-in-law—'Are you watching the cricket match?' So I said, 'No, I spent my afternoon in prayer, actually.' That was the last message on the group today. My father-in-law said, 'I'm very worried about dinner because she's traveling so much.' And I just told him, because they follow a Guru now, you can go to the Gurudwara. And the same thing, the same voice that I sent on the group about—I said our job actually is very simple: just follow God's will unavailingly, or something like this, and everything is always taken care of. And it's a very sweet response. He said, 'Yes, we would suppose one in a million that you interact with is interesting.' You cannot hide your light in that, just in fear of judgment.

And you are absolutely safe, in a way, if you're just sharing what you can see clearly. You're finding yourself apparently so clearly; no reason to be shy about that. You're not relying on some words from secondhand knowledge, so it's not cheeky-shaky stuff. As clearly as you can say, 'I'm sitting down right now,' if your children called in the ability, 'Oh, I'm just sitting in Satsang.' As clearly as you can say 'I am sitting,' you can see 'I am with children.' Asking what you're doing, you don't have to say 'I am that.' It is apparent to you now. Your truth, your being, is that apparent to you, Father.

Even with being apparent, sometimes the words are shaking.

Yeah, not only because maybe some condition, something is playing out, but you're on solid ground because you're speaking from your own insight. It is not an intellectual argument or a repeat. It's not about right or wrong. It's like if you tell someone you're sitting down right now, how—what is the debate in that? Unless they are super-hit and say, 'All of this is Maya, how can you be sitting here?' You are sitting in that; I'm sure you will enjoy that one.

So don't offer things to other people's minds for them to believe you. That is one more thing. Because if it comes from your heart, then the other has already received it in the heart. What the head reacts to it is neither here nor there. So don't wait for acceptance and 'Oh, thank you, thank you.' It may be 'Shut up, I don't want to hear you, you take care of your own stuff first,' maybe all of that. But if your heart is guiding you to not hide this volume, it's okay, even if there's like shaking and nerves.

And I started sharing something here, then I started sharing and I was in all photos coming out. Yes, sharing, and I was not used to this instrument being used in this way. And something here was also listening like a Sangha member. So that's why I often say that I was my first Sangha member. Because you could get so close to the Master and have conversations with him and, you know, just like talk to him anytime you wanted. So I always used to have this feeling in my heart: 'Can I be like really close to a Master?' Because all the groups before Guruji I went to were very large. Even when I went to Art of Living, and then there were so many people, thousands—now of course millions—but so many. It was always to feel like, 'Why can't I behave like in the inner circle?' Then God's grace made me first. Okay, listen to this the first time.

But then, okay, answering your questions. So it just felt like—then I noticed after a few weeks of sharing like this, and then some of these kids were coming in. So after a week, my mind would come: 'Maybe you could say what are you going to say now? You've already said everything useful. Now you'll just—today you'll make a fool of it.' Yeah, because it had lost most of its weight anyway, but it would still try to dampen things. So it's natural. It's natural for the mind to try and stop this. Remember that as long as you're being true to your heart, as long as you're being true to your actual insight, they cannot really be shaken in a way.

What I'm saying is that in our life, in our relationships, we cannot be disingenuous. You cannot be disingenuous. You cannot be in the absence of integrity in relationships. I'm not saying all of you become my messengers and teachers, any of that. I'm not saying, you know, you're the enlightened one. I'm not saying anything. I'm only saying that what kind of relationship would it be if you have to constantly hide your shine in your life? If you are finding this and you are valuing the presence of God and your inner relationship, where you have to just shy away from all of that and pretend that you are somebody else, that is not a relationship of love.

I am not saying that you must force it down their throats. You are another thing—you must not force it down their throats. But you must not try to modify yourself to get acceptance from the world. That is why I'm saying that we be prepared to face some heat, if not heat for that. Because the world is attached to the mind, and if you wield the heart, even if you don't say anything, you will feel attacked. Okay? You just walk into a stressful meeting—I don't know if it happened—you walk into a stressful meeting and you're just like... what? You know, take it seriously. You feel attacked even if you're not hurting anyone.

And you have to accept that from the ego. Like when I was much younger, I hadn't even met Guruji then, and we used to just gather some of us in the Cisco office at six o'clock because they'd say, 'Come, come.' And I had always the most absurd questions for them: 'How do you know this? All of this is not a dream?' So we'd just sit and contemplate like—and think, how do we know this is not a dream? Well, then people say, 'How can you trust that voice in your head?' So one day we're just talking about this, like this one friend made in front of me and said, 'You have voices in your head? You need to get some help, you know?'

But then one boy, he got really angry with me because I hadn't told him anything. I was just talking to everyone. We were just talking, and we're just talking about this, this voice in my head and things like that. He's like, 'I don't know what you guys do every evening at six o'clock, and what rubbish is this, and you know, what is all of this? You make no sense.' And I realized that you can be attacked although I hadn't told him anything at all. You can be attacked because there's no way of being if you're true to your heart in this way. The mind feels like the usual approach is to say, 'No, no, let me change. Let me change to not really reflect the truth of what I am. Let me just put on an act.' But that act is dying. That act is dying. If it feels natural, yes, it's all fine, that's all. But if you feel like you have to go into a situation and then you have to act, then that is not a fun, free, or happy way to live.

So at least this might take a risk, okay? We are not talking about the crucifixion. It's not okay. And if you're not talking about you being Abraham, nothing is what we can do that we don't have to shadow our shine all the time. Take that which the world considers to be true to be so true for us effortlessly as you come into environments. And some Consciousness knows fully well how to play through school; it is completely fine. But if you're noticing yourself more and more having to like go into a shell forcefully—because the mind will play like this. Guruji's game is such a beautiful name. And for like some time, for a few minutes or hours, if I change my name on Facebook, nobody said anything. They knew I'm crazy already. Not one said, 'What is wrong with you?' We knew when you first... all right, things coming up to share about what he was saying.

He knows fully well how to play through school. It is completely fine. But if you're noticing yourself more and more having to like go into a shell forcefully because the mind will play like this... Guruji game is such a beautiful name. And for like some time, for a few minutes or hours, if I change my name on Facebook, nobody said anything. They knew I'm crazy already. Not once said, 'What is wrong with you?' We knew when you first...

All right. Things coming up to share about what he was saying earlier. Although it is a complete truth that one moment spent in God's presence wipes the slate clean, wipes the universe clean, but it's coming up to say that it has a validity, you see. Validity, expiry date. This offer expires now. This offer expires now. It expires now. It extends to Eternity, yeah, yeah, in reality. But the offer to make this expires now. Actually, none of what I'm saying to you can be done later. You cannot go to your heart later. You cannot meet God later. You can't hope to juggle a little bit of your head and a little bit of your heart and then three months later. You can't keep something safe in your back pocket. 'I'm all empty now, have some safety for later.' It's full binary. It's all or nothing, and it's now or nothing.

I'm not giving you a system so that you can apply it later. I'm pointing to you and I'm expecting... I'm cooking like what is that? What is the Japanese chef? They're cooking in the live counter, Teppanyaki or even Sushi counter. We're making live, you know. Like, oh, can you put this in a doggy bag? Eat it now. You can't say, 'I'll follow God's will later. I have no time now.' This is the time to save yourself. The time to see yourself. Save yourself from pride, specialness, and suffering. God is in your heart. His presence is palpable. The truth is apparent to you. The way of faith is being made so clear to you. Don't lose yourself in some triviality. No sacrifice in the outer world is being asked of you. Inwardly, you're being asked to make the ultimate sacrifice of your own will. Place it with God's will. But what is being shared is not in opposition to anything at all.

Don't allow your mind to trick you with time. Your mind will always say, 'It's time for God, let me fix the world first, my world first.' Is it unfortunate that Kabir Ji's very urgent call has become more of a reminder for homework? Because you now have no excuses. Dog can't eat your homework. You can't say, 'I don't know what God's will is. I don't know how to do this.' It's been made as clear as possible to all of you. Now you want to jump with no safety? Okay, completely. That's my trademark. You're ready to move your heart from your house, from head to home, but you can't do it tomorrow.

Any now confusion, doubt that the mind can use and say, 'I didn't do my homework because...' You don't have to quit your jobs. You shouldn't have to leave your families. You don't have to book a nice cave somewhere. All the tools are at your disposal. You have no excuse that 'my Self is not apparent,' that you're waiting for a version or something to come first before you can jump. You cannot say, 'I don't recognize my mind.' You cannot say, 'I don't recognize the call of my heart.' And it has nothing to do with the mental notion of progression, no maturing or ripening. That is for me to take care of. You have to jump.

Thank you. So one thing also in response to Peter is coming, which is that although it is true that you get a frequency of support or a vibrational support as you are in session, but for all of you, the view of the heart and the way of the head are actually recognizable now. So this support has helped you to recognize the two rivers flowing, and which one you want to swim is fully up to you. In complete obedience to God's will, and as completely clear as that idea may sound to your mind, that is your true freedom. What time is it now? No, no, yeah.

Talk of crucifixion and all that can wait. What life gives us in front of us gives us enough opportunity to try and surrender because these vices and addiction... time has gone by and facing these habits to go through the mind first. Yes, this is the main thing.

Yes, it's my advice. Previous addiction in the human condition, of course. The mind speaks first, speaks first. So sometimes because it speaks first, you may feel like you go to it first. Just by thinking is not the mere appearance of thought. Thinking is not just the mere appearance of thought. Thinking is to take it to be your reality, to believe them, to identify with them as thinking. Yes.

Second question. Never experienced not to have a 'me'. Or when you tell the story with the mirror, you could say, 'I can't see anybody everywhere, I can't relate to it.' It disturbs the cat maybe. It is already too natural for you. Do you experience 'me'? Do you experience the opposite, like you experience a 'me'? Can you show me the 'me'?

No way, you don't. It's already natural for you. I can smell the ego as you say yes, the person is, and that is moment to moment for everyone. Do you feel that you are limited when you check? Do you find any limitation?

No. Do you feel like these body sensations contain you? Yes, they remind me of the person.

Is it actually that you think that you are contained within these sensations that we call the body? No, but a little bit like if I would like to be free of that. The appearance of these sensations will be there, but the idea that these sensations contain me, my being, my Self, is only a notion. It is not in the sensation itself.

I always have these strong nervous reactions. Okay, so nervous reaction of my nervous system. Look around, this reminds me then that I'm this body.

No, the body has these reactions. How does it make it you? You're in a different field of energy when you come to satsang, so sometimes the body will have some movement like that. It's okay. Yes, I don't bother about it. The mind, of course, will tell you, 'See what's happening to you.'