How Do I Know Whether It Is God’s Will That Is Unfolding? - 10th November 2023

Very good, very good. So just stay here and allow the rest of the interaction to happen while you don't move from there. Even if it feels like you're taking too long or you're not sure about what you're going to say, allow all those fears to come if they do come, but you stay there and don't be rushed by anything at all. From this place, what I just said is just a report about things which are already dead, which don't have any importance right now.

So, do you feel like you're happy to spend most of the rest of this life, at least, in this place? In God's light?

Absolutely.

Very good. Firstly, that inner feeling, that inner intention is important. We have to come to that inwardly first, instead of deciding to balance things out or to be partly spiritual, partly in the world. All those things must go away first. We must be strong in our resolution that we will live in God's Temple, whatever that may mean for our external life in this world. That's very important. So, how many of you feel like you want to do that fully? Or at least 10% we can leave for the world? Five? Are you all just saying so?

If you've resolved that 100% of your life is for God, you see, then God is happy to take on that responsibility of running your life. It's not that there is another way anyway, but there is a subtle and yet vast difference between the way we live on our own terms, in our own will, our own wants and individuality, versus allowing it to unfold in God's light. So remember that it is not necessarily a call for comfort that you are making, that you are taking, because you have no idea about how God is going to move you. Your life could be either just the same or completely and radically different. It may be something that you never wanted to do. Your life may become something that you never wanted it to become. Are you willing to take that risk? Or are you going to constrain your surrender around the mental boundary that you will make for your life?

And what is the boundary at which we draw the line and say, 'No more. I've given you enough, God. If you push me beyond this, then I'm sorry, I'm on my own. I can't go that far.' You see, that is the boundary of our faith. So suppose that you resolve for yourself that come what may, I will stay with God, I will live in God's light, I will follow only His will. And I feel that most of us in satsang have made that resolution over and over again. And that actually is the story of the human condition. But then what happens? What shakes us out of this?

Father, you just said, 'Where's the boundary of my faith?' For me, it always dissolves into the question of resistance. It's just a question of how much I'm resisting to that what is, and what just comes by God's will. And faith is just giving completely up on that resistance.

Exactly. And that means that's the same as completely giving up on 'what's in it for me.' Yes, exactly. So the point at which we start resisting, how do we resist? With what instrument can we resist?

Wanting.

Wanting. So how can you want? Wanting or resisting, either desire or aversion—let's call them both resistance. 'What is' is not good enough, you see. 'I want something more.' So very well spotted that that is a form of resistance. So how can one want? You're just sitting here, okay? So slow it down. Some perception has come, okay? Now, perception itself can shake you or make you want, but perception itself can make you want something or have an aversion to what is appearing. So remember that it's not really to do with the event, although the mind will use that as a trigger and say it is because of that that you have to now take charge, you see, or whatever proposal it makes to you. But it is not in the content of perception, because all this can be whatever it wants. All this can close in, all this can become beautiful, but all this doesn't touch you anywhere, really.

Okay, so then what happens? And also notice that even without any event, you can suffer. Things may be exactly the same as yesterday, but today you may suffer more than yesterday. So what could be the reason behind that? Okay, so let me just recap for a moment. So what we're saying is the best place to be is to be with Being as Being. And this Being is God's presence, is God's Being. Nothing comes close to this. Yet, how is it in this human play we move away from this? What is the mechanism behind that?

The first thought is, 'I am this person, this body.' Although there are sensations in me, although there's, you know, it's a sensation in me and it's only arising in the waking state, but I take that one to be the absolute me.

That's a first... the mind is very tricky. It won't necessarily produce the first thought saying 'I am Arin' or 'I am Ananta.' It will mostly imply that identity. You say, 'I really don't like that person' or 'I really don't like what he's saying or she's saying.' So it is an implied assertion most of the time where then that 'I' who likes or dislikes is obviously not the Absolute reality, nor is it the presence of Being. It must be something itself which is limited. Only that which is not all-inclusive can pick and choose likes and dislikes, desires and aversions. So the thought proposes this. Then what happens?

So then the thing is that once you're in, you take yourself... go away from the light to the form. Then the form comes with all kinds of conditioning, as you said, taking yourself to be... what is that? The identification is because the thought comes. That's ego.

Egoity, exactly. So just by virtue of the thought arising, we don't take ourselves to be that, isn't it? So all of you must notice today, now—and do it again if you've done it before—that besides the ability to give our attention to this thought, there is also a 'taking to be,' like he said. What is that 'taking to be'? So notice that that is a distinct power that Consciousness has, or that you have, which is distinct from being able to perceive using attention, you see? You may perceive this, but to take this one to be Father or Ananta or bad guy or good guy or Guru or whatever you want to take him to be requires what, exactly?

So it means first the notion to arrive that 'He is this way, he never listens to me,' you see, and then believe that notion. And then what has happened? Not only have you made the 'other,' but more importantly, you made a shape for yourself. You've given yourself a shape. And to take shape is to resist, you see. So therefore, resistance is another word for ego. But both of these powers are important to notice, because if your attention, which is limited, is occupied, say, with the name of God, then there is no room for further attention to go into the proposals of the mind. And that is why so many yogis and various types of sadhakas are trying to get a control over their attention.

But just like every locker needs two keys—every locker in the bank needs two keys—the second key, which is to take yourself to be or take another to be, is the root of the egoic formation, without which you may perceive the entire world, you may perceive everything in the world, but you don't identify. And therefore, without identifying, you don't take shape. And then that shape which is egoic, that limited idea within Consciousness, is called the ego. And the ego has the potential to suffer. In fact, the formation of the ego will definitely lead to the expression as suffering.

So not only does it take us away from God's presence, God's Temple in our heart, but also it opens the doorway to all kinds of trouble in the form of mental oppression. And we talked about these: the guilt, pride, remorse, regret—all of these varieties of things that we go through in the human condition is because of the moving away from God in the form of this resistance. And the resistance is only possible... remember, to localize the problem is very important. Because if you have some infection in your stomach, but if you're treating the whole body as if the body is problematic, then you'll never get to the root of the problem and you'll come up with only generic solutions.

So it's very important to first localize the source of trouble as the mind, you see. What is the mind? It's a bundle of thoughts, you see. So when there are thoughts, we call it mind. When there are no thoughts being believed, we call that no-mind. So notice that all the trouble, all the suffering, is only because of this mind, and specifically because of our identification or belief in the mind. Is there any other way to resist? No, there is no other way to resist. And that is why, in one way or the other, all the teachers are saying that we must remain open and empty. Because when we try to control the mind, usually it doesn't work. When we try to control the mind, it just festers and gets repressed and then comes out as a volcanic explosion many times. Instead of that, it is better to allow it to come and go. Allow it to come and go. Remain open and empty, but don't grasp onto anything. Don't latch onto anything with your belief.

So that is such a beautiful way to be, because that is the only way in which we can just be. All of us have heard that we must just be. The only way to just be is to be open and empty. Because in the grasp of a thought, we think that we grasp the thought, but actually it seems like the thought grasps us. After we've grasped it, we are under the spell of the thought, you see. It's like a hypnosis. So we get hypnotized by desire; we feel like we are not complete, we can't be complete till we have that one thing, or we are not complete if something is in our life—it has to go for us to be complete. So either way, it causes this resistance. But more importantly, this life which is meant to be lived in God's light, lived in His presence, then becomes a life full of egoic chasing and egoic life, which can give us momentary, fleeting moments of seeming winning.

It's like a hypnosis. So we get hypnotized by desire. We feel like we are not complete; we can't be complete till we have that one thing. Or we are not complete if something is in our life; it has to go for us to be complete. So either way, it causes this resistance. But more importantly, this life, which is meant to be lived in God's light, lived in His presence, then becomes a life full of egoic chasing and egoic life, which can give us momentary, fleeting moments of seeming winning.

And I've taken this example that when I used to play with my children when they were younger, even if I could beat them in every game, you see, I would make sure that they keep winning once in a while, otherwise they get very bored of the game very fast. So the ego also allows us to win once in a while so that we continue to play this game of the Maya, you see.

What happens mostly in satsang? You hear this and most of you become very clear about this, at least for the moment. You become very clear: live in your heart, don't go to the mind. Then what happens? It feels like some temptation comes. It could be even the temptation to judge your brother or sister. That temptation comes and it seems like, 'Oh, but that is so true, that is so right.' And it seems like a worthwhile use of our time to spend our time making judgment about another. If you don't realize what we are giving up for what—what are we giving up? It's like moving away from the most sublime way of life to the heat of the most scorching desert. But we don't realize it because the mind is applying our being so much and giving us the brownie points of being right that we don't recognize it.

Can't hear me so well today? Let's see. Let's see if it gets better like this. So what happens when we are in the hypnosis of the mind is that all true insight has gone. You can experiment with this. You can see your true nature as pure awareness, but try to retain that insight while you're thinking about something, while you're judging a friend or a neighbor. What happens? Can't do it. Can't hold on to it. This is the Maya. Maya is that which takes us away from reality, and Maya cannot function, cannot achieve its function, unless we believe a thought, unless we identify.

What happens to love when we are caught up in being right and thinking in knowing conceptually? What happens to love? We can just talk about love; we may just talk big things about love, but there's no love when there is judgment, when there is false knowledge. And what happens to servitude? Servitude reverses. We become expectant of God's service to us. It may sound absurd what I'm saying, but we very naturally move into, 'Oh, God should help me. God should run my life like this. Why doesn't God hear me?' All God is is completely forgotten anyway, so no question of servitude.

So in this simple moving away to the most humble, harmless-seeming thought, the complexion, the texture of our life completely changes. So don't ever feel that, 'No, no, it's okay, I can take a break, you know, I can just go to the mind and have some fun over there.' Because firstly, it's not fun. It's not fun. And secondly, you never know whether you'll ever come back really to your true heart. And it may be that in this momentary seeming play, then as Kabir Ji said, you ended up not realizing and you spent your whole life. The whole life is gone.

Like the story of Krishna and Narada, where Krishna and Narada are together. And Narada is supposed to be one of the greatest bhaktas, greatest devotees of Lord Vishnu. And Krishna is an embodiment of Lord Vishnu, so he had everything he wanted. He was with the Lord; the Lord was his friend. They were talking together. Then Narada asks Sri Krishna a question. He says, 'Lord, please tell me, what is Maya?' So Krishna says, 'Yes, yes, I'll tell you, but do one thing. Can you first—the river over there—can you just get me a glass of water from there? Just get me some water from that river and then I will tell you what Maya is.'

So he goes to the river and over there he finds this lady who is bathing, and he feels like, 'Wow, what a stunning creature. And if only I could marry her, then my whole life would be complete,' you see. So the mind offers this thought to him. Just that one thought: 'If I only had her, then I would be complete.' And then that leads to the avalanche that is coming. So then he—I'm paraphrasing the story—but he probably expresses his desire to her. She also likes him, so they get married and he's forgotten all about God. He's forgotten all about God. It's all about 'me' is number one, and 'my life with this woman' now has come to the forefront.

So they get married, they have children, and he's forgotten everything. He's forgotten that he's Narada, the greatest devotee of Vishnu, and he's leading the life of a normal human householder life, concerned with just the householder things. So then what happens is that one by one all his attachments start to be taken away by death. So there's like a flood that comes. The river starts to flood and this woman, she dies. The house is underwater. Their children die as well. And Narada comes into a deep suffering, a deep sorrow. And in that deep sorrow, he remembered God finally after all this time, you see. And he prays to God and he says, 'Please help me, save me from this.'

And in that instant when he turns to God, he's back with Krishna. He's back with Krishna and his life is back to what it was. That whole thing never happened. So God's grace completely took care of it. And he says to Krishna, 'What was this? Where was I? What happened?' So Krishna tells him, 'Narada, you wanted to know what is Maya, and this is how Maya operates. This is what Maya is.' So don't feel, don't buy into the idea that if you live with the mind it's all right, you're only going to play for some time and then you'll be right back with God.

Because there's that one thought, and how many times have we seen it even in satsang? That just when someone is coming close to finding a true life in God, the best business opportunities come, the best relationship opportunities come, the best everything that seemed to be missing for all our life suddenly shows up. How does that happen? It was missing for all the thirty, forty, fifty years and then suddenly it came. That itself is a clue, isn't it? So it shows up, but it doesn't matter what shows up if you don't buy a notion about it. If you don't buy your thoughts about it, it'll be like a passing cloud. It doesn't matter.

So we must all live our lives like Narada, living in Krishna's presence without getting distracted by thoughts of desire, thoughts of anything at all. You must let Krishna run your life. He will guide you, He will move you. What else do we want? So to resist it actually seems like a defense of ourselves, but actually is an attack on ourselves. We may feel like a resistance is we are defending ourselves against something, but actually it's a mind attack. The mind is attacking you, your reality, and getting you back into mental operation. That is how this human condition plays out.

Father, excuse me, Father. Yes, I'd somehow like to come back a little bit to the beginning of our conversation because I'm still not sure about this. When I have the impression that life is just somehow flowing without wanting anything, without taking a particular shape, that it's just happening—but at the same time I couldn't say that it's really like when I'm sitting, it's really clear what I truly am. It's not like now in satsang. It's just somehow happening in a kind of an organic flow. And about these things I'm still not sure if this is really God's will which is happening, or if there's some kind of involvement of a story of a person, even if there's no particular wanting something or taking any shape or position.

Yes, yes. Okay, good, good, good. Let's start from that again. So one more way to look at this is that I've given everyone this advice that we must not leave our bed, come what may, unless we can feel God's presence, be in God's presence. So start your day like that and then hold on to that with all your mind. And initially it will seem like you may have to use a little bit of your attention to do it, although worldly functioning can happen very naturally. But before this becomes fully intuitive, you may feel like your attention is anchored now in the presence of your being. And in fact, that's where it's coming from anyway, so you will just start to notice that more and more.

So don't leave that presence through the day. And when you do, because all of us do, then just without making yourself feel guilty or trying to figure it out or understand it, retreat back to the presence. That is the beauty of this presence, that it's quite palpable and tangible for those who can confirm that they have found this presence, see? So it becomes a literal anchor of our life and we can live anchored in that holiness. And for those who feel that they haven't yet come to this presence, then they must devote their whole life to finding God's light within themselves. Nothing else must take importance for them because without this anchor of a truly spiritual life, even our insights and awakenings don't seem to last, you see. Even they seem to fade away unless we live in the temple of God in our heart.

So stay over there and allow that presence to move you. Allow that presence to move you. Follow only the will of God. So what is the will of God in the story? 'Get me a glass of water.' Did Krishna say go marry that woman and start a family and all of that? He didn't say that, you see. And if you notice, the story is exactly the same, but in a different context, as the biblical story of Adam is the same. So what happened is that God said, 'Don't touch that tree and its fruits. Everything else is yours.' But whatever the story of the snake and Eve and all that happens, but what happens is that Adam takes a bite of the apple and then he starts saying that, 'Oh, I can do this. This would be better. I can decide for myself what is better for me, what is good and what is bad.' And then he gets into the delusion.

So it's exactly the same story. Of course, one story—this second story—is still waiting for its end to happen, but the first story ended in that way. So it's all about living our life in service to His will. And you are saying that, 'I don't know whether I'm leading my day-to-day things, I'm building a house and all of that, so I don't know whether all that is happening in His will or whether it is basically living on my own terms without realizing.' So firstly, hold on to your presence very deeply and then don't move unless He is moving you, or don't move unless He has guided you to move in that way. And forget about the past. Just from now on, you see. Don't need to make a determination about what happened in the past. Just from this moment on, resolve that you will only be moved by Him, only be moved by Him.

And if the doubt comes again, just forget it. Start fresh, start fresh. Usually what will happen is that if we remain vigilant to the pokes that are coming in life and the nudges that are coming from the heart, then we will not go too far. When we come into some sort of bravado and we say, 'No, no, no, I am the Self, nothing can happen to me, nothing is happening because I am pure awareness,' but it's just mental, it's not lived like that, then we refuse to follow the nudges that we are receiving or the tiny slaps we're getting from God. So we don't listen to that till God has to create a calamity in our life to shake us up fully so that we start to listen. So don't wait for that big crisis to come. Follow the nudges.

So if you're living in the presence, you know very well, you know very well what is a nudge, you know very well what is a poke. It's only when we lead a mind-driven life that we become oblivious to all of these things. We don't notice. Our sensitivity goes away for some time. It seems like—it seems like we're just so much full of ourselves that we don't notice we're hurting other people, we're feeling a lot of, a lot of...

So that we start to listen, so don't wait for that big crisis to come. Follow the nudges. If you're living in the presence, you know very well—you know very well what is a nudge, you know very well what is a poke. It's only when we lead a mind-driven life that we become oblivious to all of these things. We don't notice; our sensitivity goes away for some time. It seems like we're just so much full of ourselves that we don't notice we are hurting other people. We are feeling a lot of—a lot of our heart is trying to speak to us very loudly at times, you see, but we just come into like a blind spot. So in those times, in fact in all times, if it is not clear what our heart is saying, then we must follow the guidance of the Guru. That is why the Guru is available to us, because you can count on one who has seen, who lives in the light of God. So you can follow that advice.

If there is no Guru like that to guide you, then you can read the words of the sages. If you can't find any of the words of the sages, then any scripture—and some scripture which is rooted in a true religion or true spirituality—all of them are pointing to the same truth. So refer to that for some guidance to follow God, because there may be times where there is so much happening around us that we are not able to hear. So then pick up the Bible, pick up the Gita, pick up the Ashtavakra, pick up the—there are so many things which are available to us. Pick up the words of any of the sages and they will bring us back to our heart.

Thank you so much, Father. I just wanted to add something. Usually, I'm not staying in bed until it's clear who I truly am, but I'm getting out of bed and right into the morning, into Guruji's morning contemplation. That's what I do, and it's the same, and it's really beautiful. It's such a wonderful start in the day.

Very, very good. Very good. So you can start with that, and the point of all contemplation is to bring us to God. That's very good, very good.

Thank you so much, Father. Love you so much.

Don't leave the contemplative inner space till you come to God's presence, you see? Because many times I know that this can also happen: that we follow a guided inquiry or the invitation or whatever, hearing satsang, but we are just hearing it—which is good to hear even like that—but try to follow that. You don't leave that contemplation, you don't leave the guidance that you're receiving till you come to God's presence. Because I really seriously mean it when I say that you don't want to inflict yourself on yourself, and you don't want to inflict yourself on others. So it will cause suffering both ways.

So even if you feel like, 'My whole day will go to waste, I've not done anything, I don't know what the builders are doing to my house,' all of that fear may come, but don't leave. Don't leave. And if you ended up leaving—something happened urgent or something happened, you forgot and you just jumped into the ego and life—then don't worry. Start then. Start then. The point of none of these instructions is to make you feel guilty or unworthy, you see? It is just pointers to how to live a true life in the light of the heart.

Thank you so much. Thank you so much, Father.

Let's go to... are you there, my dear? Maybe he put his hand down. I can see that my voice is not very loud today; I'll try to speak up a bit. Okay, let's go to M.

Hello, Father.

Hello.

Thank you, thank you, thank you for being able to check with you. I haven't spoken to you for some time. Can you hear me well?

Yes.

Thank you. If I can check something, please. Somehow, these days the satsangs have been so powerful. Thank you so much for them. I'm just so touched also when you say—it's just so touching somehow—imagine Krishna sitting there on the table, like not on a bed for example, and then he's actually sitting in your heart. So I've been very much also with Guruji just pointing somehow, because I can see myself, I'm bringing to you always a little bit the same point somehow. When I'm speaking now, the insight of awareness is quite clear. But when you say about God's presence, I would also say it's clear. So I guess I just want to check if the insight of God's presence is—I know we are speaking about it every day—if it's like completely intuitive or it's also phenomenal?

Yes, yes, right. Yes, very good, very good. So this is a beautiful question and I love answering this question. But although I love answering this question, the answer may not be very clear, so you have to keep asking till it becomes very clear. So like you said, awareness as the absolute reality of the Self is apparent to you, and you can confirm hopefully that this awareness is purely intuitive, isn't it? And there is nothing to grasp over there conceptually or through perception. Yes, it's purely intuitive. Unless—and it's an important tip for those of you who are new—unless the mind is tricking you by giving you imagery like a dark empty space or something like that, then you notice that the recognition of the absolute Self, Nirguna Brahman, is purely intuitive. There is no worldly empirical means to grasp at that insight. No matter how hard you try to perceive it, you can't. To think about it, you can't. It's just not possible.

So this is very important. Then there arises an unlimited, boundless being which we call Consciousness or we call God—and we can call awareness also God, it doesn't matter, the terminology is not so important—but usually how we refer to God is that boundless life, the boundless being. Now, this boundless being, is the confirmation of that purely intuitive? What is the answer to this?

Somehow in the last satsang something became very clear because we were driving a point like, is there—because in the beginning—is there really only awareness and perceptions, or is there something which wakes up? And there is like no doubt there is something really like, as I said, like aliveness, something like that which wakes up. So there's an aspect to it which is undoubted, like even a sense of, I don't know, like spaciousness, aliveness. And maybe sometimes it a little bit goes away when I zoom in on some perceptions, I'm not so clear about this, but there is something.

Yeah, very good, very good, very good. Thank you. If you try to imagine something which has no boundary, what happens? You start imagining again the dark empty space or some white light or something like that, you see? But that imagination has nothing to do with the presence of God, with the presence of beingness, Consciousness. So even this is purely intuitive with a slight twist. The slight twist being—and the usual way in which I like to narrate this is—that God probably in His mercy realized that in this Maya, you see, very few are going to be able to meet Him purely intuitively in this way. So He gave us a hand. He said, 'Your intuition is too far out for all of you, so I will give you the presence, the Atma, the Holy Spirit. I will give you my presence which is at the cusp of...'

If it is purely phenomenal, then it could not do the job. If it became purely phenomenal, it would become again objective. It would be like an emotion like anger or peace or love or joy, you see? It would become an emotion like that. So if it is purely phenomenal, it could not truly bring us to God. And if it is purely beyond phenomenal, being is already beyond phenomena. It is the source of all phenomena, it is a source of time and space, but it is truly not itself—we cannot say fully in time and space—except that it gave us this hand. It gave us a helping hand in the form of the presence, the Satguru presence within ourselves. And within ourselves is not within the body.

So this is one way to look at it, although it is unexplainable why it happens and how it happens that way, but this presence is both phenomenal and non-phenomenal because it has to be both. So when you come to this, the presence within yourself, when I say to you, 'Can you stop being?' you notice the presence of being, but that noticing is partly with attention and a lot more intuitive. So we grasp onto the hand of the primordial vibration, the Om, the I amness. But that takes us home, takes us to this unfathomable boundless being. Because nobody can come to the presence, the spirit within, and say, 'Oh, that is just a localized thing, it's just like an experience I'm having,' because it's unexplainable. Because although you can taste it, you see, the subtlest primordial taste of the presence within, but it is in a way attached to that which is beyond our capacities of perception and thinking.

So we take this hand of God, and in the light of the hand of God, in the light of the Satguru presence, then the vastness of the Saguna Brahman, the vastness of the being becomes apparent to us. And also with a great innocence and simplicity, that absolute reality which is aware even of being and not being. These are actually stunning things, you see? So try not to capture them in your mind because these are things which are so beautiful, they are beyond time and space and beyond this universe. This is the abode of God, the throne of God. So don't let your mind normalize these things because you know the terms like Consciousness, beingness, I amness. Don't let your mind grasp at these terms.

What are we saying? Beyond time and space there is God in His vast being, but the very same boundless God also lives in your heart as His presence. So Krishna who runs the world is unfathomable to us, but in His mercy He gave us His finger to hold on to and be led to Him, not because we are worthy but because of His love for us. If you take these words literally without getting your imagination involved, then your whole life will get transformed. Why I said without getting your imagination? Because sometimes with your imagination you can play and it's very sweet—you visualize the forms of God and all of those things, it's a beautiful devotional play—but we have to meet Him in actuality and that meeting has to take our breath away. We have to become astounded by it every time.

So beyond imagination, beyond our constructs of what God is like, through His presence—which is such a beautiful privilege for us to experience—we can go to His absolute reality. So my job is to try and make these words as literal as possible for you, because I know having been a spiritual seeker how many years I spent just hearing things poetically, you see? 'So beautiful, ah, how nice, how nice.' Not meeting them literally like a roadmap. So I'm telling you about your inner roadmap. This is what your reality is, and if you compare that with the minor play of this world, it's magnificent in its beauty. Ask again, my dear, where did we start? How did we get...?

Yeah, thank you. Yes, you speak about it so beautifully like that. I don't know if it's—it's not coming from the mind—I also am so touched how the God presence is like... yeah, I can see it's like the greatest gift. Imagining like Guruji being always with me, it's like the greatest gift in the universe. I can see what I find is so beautiful when we say that it's God. Also what I find so beautiful is like the God presence is in us; it means like in awareness, it's not obviously inside the body. This I find very beautiful. But we drive such a strong point about being with God presence, like everything I can testify—yeah, it's so beautiful to be moved by Him. So this gives me like a little bit unbiased courage. Okay, I found Him. This... yeah.

Yeah, don't ever feel that—don't ever feel that the claim that you make with hands like this and head bowed down...

It’s like the God presence is in us. It means like in Awareness; it’s not obviously inside the body. This I find very beautiful, but we drive such a strong point about being with God presence. Like, everything I can testify—like, yeah, it’s so beautiful to be moved by Him. So this gives me like a little bit of unbiased courage. Okay, I found Him like this.

Don’t ever feel that the claim that you make with hands like this and head bowed down—that you found Him—is ever arrogant. Don’t ever let your mind keep you in that trap that you’re being arrogant if you say that you found God. Because what you’re really saying in that posture—it doesn’t mean your body has to be in that posture, but your inner posture has to be humility—so what you’re saying is that God has graced you with His presence. You’re saying that God has graced you with His presence. You’re not making a claim saying that 'I did it' because that 'I did it' claim can be troublesome. So, in humility as we make that claim, it is a beautiful humility; it is not arrogance at all.

So we must not shy away from the fact that God’s light is within us for fear of sounding outrageous or arrogant or something like that. It’s a beautiful gift that He has given us. There is nothing that this man could have done to find Him, you see? Although he tried to flap his hands around and try to do some things here and there, but only through His grace was He apparent, is He palpable here. And also, we cannot take it for granted in the sense that He’s here now; can I predict whether He’ll be palpable tomorrow? I cannot predict, you see. So it’s not a one-time claim that we can make, because we may get caught up in pride again. We may get caught up in some worldly attachment again, just like Narad forgot about Krishna sending him for water. We may feel like the world is all there is and forget about Him, even in spite of Krishna being our best friend.

So we must always be humble. We must always be in servitude to Him because that will save us from pride; that will save us from the separation from Him again because of our spiritual pride. So when you say that 'I can confirm that He is here, He is with me,' it is not arrogant at all. It is full of humility.

Thank you. Is it the same like if you ask me if I’m here and obviously I say yes? Is this like intuitive confirmation of presence?

Yes, yes. He’s the only living one. He’s the only living one. He is the only living being. So you cannot do this wrong unless the 'yes' obviously comes from a mental inference that you’re making, you see, which you are not. But it’s possible to be that way—say, 'Are you here?' 'What are you saying? Obviously I’m here.' So that has a different flavor as opposed to, 'Are you here?' 'Yes, I’m here.' See, that intuitive confirmation which is accompanied by the taste of the primordial vibration, the presence—like you can feel it, isn’t it? You can taste it, although you cannot describe the taste. You cannot say whether it’s sweet or it’s this way or that way. It’s like water, almost. Your being is a tasteless taste like water, and yet it is the most pristine taste.

So don’t allow your mind to second-guess or doubt you. It’s very, very simple and intuitive for those who can be empty for a few moments. It’s very natural to come to this. If it is God’s grace, then it’s very natural to come to this.

So the again the only thing is like not to believe in the mind, because if we don’t, automatically it’s kind of apparent. That’s why I’m a little bit like playing with play like that. It’s apparent when we don’t believe something like that.

Yes. So what happens is—let me try and give you a metaphor so it remains with you. When you buy a thought, you see, you’re putting yourself in your temple. You’re putting the subject of the thought in the temple. So every time you believe a thought, you’re putting more and more idols of yourself, pictures of yourself, in your temple, you see? So that’s what’s happening. But the minute you empty out, clean up the temple, then the one who is rightly the owner of this temple will start to become apparent. But if you buy thoughts of rushing, or you buy thoughts of 'Why isn’t He coming? Why can’t I confirm it?', all of that is to put your pictures again. So we must remain empty. That is what remaining empty means: keep your inner space sacred, empty of the limited one, so that the unlimited being can reveal itself. If you don’t keep it empty of the limited one, then it’ll cloud the vision to see the presence of the unlimited one.

Nothing—in fact, we don’t have any other inner tools. We don’t have any other inner tools. Nothing else is needed. This is the extent of what we can do: to remain empty for Him. And this remaining empty for most people is the most difficult project. Is it? Then this instruction may be given: just get over yourself, be empty of 'me,' that’s it, I’ll find God then. Yes, but then we notice how full of ourselves we are, how much we are right about how we will give up on God to be right about something, or just to prove some self-image to somebody. We can make up things about Him, we can exaggerate, we can do all kinds of things for image, but at the cost of giving up the integrity of the sacredness of the space within. But don’t ever feel that you’ve committed something grave. Nothing. All of this is just persuasion so that you return to your emptiness and remain there. Thank you.

What is the simple way of saying that? There can either be self-concern or there can be God. Sometimes even in our quest for God, we fill that up with too much self-concern. 'Am I finding Him? Is this it? Is this really...?' You see? Then, in the guise of really being a humble seeker, the mind uses the opportunity to make it all about 'me, me, me' again. If God comes to you, it will not be about you. There will be actually no 'you' to meet Him. So just when your mind proposes even self-concern spiritually, just clean up your space. Clean up. Because in doing that, it will claim that it is about God after all, but if you really smell it, you will see that really it’s about me. It’s about my story with God. God is the side character really; I am the protagonist, you see? I am the main deal and then God is incidental. Instead of that, lose yourself, remain empty. And as you remain empty, even for those who will say that 'I don’t know whether I feel God’s presence or I found God’s presence,' even those are moved by God. The waking state will still come; movement of this will still happen as you remain in the un-born. Thank you.

You’re welcome. Thank you.

So one says, it seems like God is the Father, incarnation is the Son, and the presence is the Holy Spirit. Exactly, exactly. So when you say Father, Son, and the Holy Spirit, or you say Nirguna Brahman, Saguna Brahman, Atma, or you say Brahman, Ishvara, and jivatma—all of these constructs in all cultures and traditions are representing insights of the sages who came to Him. When we started satsang, this bhajan—she’s talking about the presence of Ram being discovered. Such a beautiful treasure that it cannot be stolen, it cannot be taken away from you. It’s the greatest treasure possible in the human condition: coming to the presence of the Holy One within ourselves. And it is said that His name leads us to His—the true name, the Shabad, the Naam, the Word. Again, in all traditions, it is the same, just different words for the same thing.

Hi. Hello. Can you hear me? Okay. It feels like with the Heart Temple movement that just seeing more and more that it’s not really about the gathering and the numbers of people who come. I fully expect on Saturday to just be me. But what’s happening is it feels like the focus has become more on God because since the movement has happened, there’s such a hyper-focus now and deepening, and it’s constant. And seeing the ways where I wasn’t making life about God—it became so clear when this movement started that I was kind of hiding and only coming to satsang and maybe posting some nice quotes, but I saw the areas where I wasn’t really living it. And so this Heart Temple movement feels more like becoming the temple, like you said, everywhere you go. And yeah, it’s just becoming so clear and effortless and clean and simple with that.

So good. Very good, very good. Very happy to hear this report. And we notice that as our life becomes a real temple to His light, we notice that the concerns about the person, the concerns about image or approval and all of these things are so irrelevant. What greater privilege can we have than our life become an instrument of His grace, of His love? And to contemplate the privilege and the sheer grace that this fact is—that His presence is palpable here, He being the one. As we remember that, as we contemplate that, the self-concern starts to vanish in our life.

Yeah. Then it really becomes in service to Him. And then when you know, at the beginning there were resistances naturally like anyone else, you know? But once there was like a true 'yes' in the heart, a true 'yes,' then those issues have become like you said—they’re removed somehow, you know? They’re not so much, they’re not so big anymore. And you know, really valuing what you say to be in His presence every moment and live from there, be moved from there, is just... then you’re not worrying so much about the mind. And you know, I do have self-concern come up still, of course. It’s okay.

Yes, yes, yes. It’s never 100%. It’s never. But what a privilege that we can be like this. We can be more and more in servitude to Him, in a surrender to Him.

It really is like that, Father. And like, I didn’t really understand before, but like being in service to Him is really a way of being. It’s not just action and words; it’s you’re naturally in that when you keep your eyes on Him, you know? And you don’t have to speak, you don’t have to preach. And it’s just... yeah, I just wanted to share that. I’m really grateful for you and Guruji. Thank you. And I love you so much.

Thank you. Love you too. Thank you.

Father, can I say one more thing? I’m sorry. Like when you say the two wings to one bird—I always just thought that... how do I say this? I felt like in order to really deepen in anything, that it would just come to me, that I didn’t have to do anything. And like, you know, there was this feeling like, okay, kind of like this lazy way of being, you know? Like, 'Okay, well if it’s going to come to me, it’s going to come to me and I don’t need to do anything.' But somehow, like when there was the intention and there was the movement, like that other wing—it’s like something naturally starts to happen and flow naturally. It’s like meeting God halfway instead of just being like lazy and be like, 'Okay God, if You’re going to come to me, fine; if You don’t, then fine.' But it’s somehow like this movement happened within. It’s like there was the intention and there was the prayer, and not to be lazy about it. And it does—there is a meeting of it somehow. I just wanted to share that too.

Very, very... and this is unfathomable for the mind. It cannot understand how open and empty and servitude just go so beautifully hand in hand. Because they are opposites in our mind; they seem like opposites and completely irrational—that how can one be fully open and empty, then live actively loving God and head bowed down?

It's like there was the intention and there was the prayer and not to be lazy about it. And it does, there is a meeting of it somehow. I just wanted to share that too. Very, very... and this is unfathomable for the mind. It cannot understand how open and empty and servitude just go so beautifully hand in hand. Just feel like, because it is opposites in our mind, they seem like opposites and completely irrational. That how can one be fully open and empty, then live actively loving God and head bowed down waiting for His will to unfold through our life? Actually, it is very, very straightforward. Not in the mind, but in the heart. That is the only way to live, yeah. And you start, and the way appears like that one quote. The one quote: if you start to move, what is it? When you start on the path, the path appears, or something like that. Something about starting. I don't remember the quote exactly, but they also say a simpler one is where they say you take one step towards Him, then He takes a hundred towards you. Yeah, yeah. So, yeah.

Okay, let's go to B. Thank you. Namaste.

Namaste, Father. Namaste, my dear. I want to tell you that in the contemplation, it is giving us also... I see that, I mean, I see that I am not so much the mind. Like, more deeply. And also the mind, the 'I', no? This 'I' is thoughts. I mean, it's not who I am, yeah. And I'm not also the body. And this also, for that, the mind is coming also strongly like that, yeah. So I want to deepen in that 'I' and this discovery. But you are not the 'I', no? You say so. The one who wants to deepen is which one?

Yes, yes. It's like the mind, no? And body. I am aware of this. Then it becomes all about Truth and God, which is the same. Then it is natural for the deepening to happen. But as long as we grasp at progress using the word 'deepening', then our search can again become egoic. So you must come back to being empty. Just be empty and let Him play this out. Let Him move your life. As your life is moved more and more by Him in His will, then the world may call that a deepening. Or if you have to share with someone, then the words may come to describe it saying that 'I'm deepening,' but it is not like the nonexistent one is climbing a ladder or something like that.

Yeah, I see this, Father. This 'what about me?' What about you? I don't know. You started by saying that 'I am not that.' I'm not, yeah. I see this in moments.

See it only in a moment? Okay. I don't know how to explain it. It's better to let go of our false selves while we are still smiling. It's better to let go of the false self while we are still smiling because otherwise, we have to suffer before we can do that. So use this opportunity. Remember Him and be in His presence without having to need to be in remembrance of Him or to be in His presence. You see, there's a beautiful value in that where you can invoke Him, where you can be in your true insight of the reality of God and His presence without... when our throat is not being squeezed. And if you can do that, then the great sage Kabir Ji said that those who can remember Him while they are happy need never suffer. We don't need to wait for suffering to come to remember Him.

I feel that I remember God more when I am happy than when I am sad. And also I see this idea of 'I have to be squeezed' to remember.

Let's look for a moment. So if you stay with God when you are happy, how can you become sad? I don't know if the mind has any... then you can't juggle God and mind. So when you're happy and you're with God, then just be with God and tell me if it ever can happen that you become sad. Pain can come. Pain can come, of course, in the human condition, but suffering cannot come. When you say 'being with God,' sometimes what can happen is that we become a bit complacent when life is all fine, seeming fine and things like that. So then we want to... we feel it's all right to indulge the mind a bit, have some fun, you know, explore what else is there to life. And you know, we go in that direction and that leads to suffering. And then we remember, 'Oh, okay, okay, I've gone too far in that direction, I better come back home.' So what you have to do is now that, in this moment as there is a smile on your face, grasp God deeply in your heart and allow Him to unfold your life every moment. Don't fall for the temptations of the mind.

Father, this I also see, that the temptation is for the... I mean, I don't know how to say in English, the one who... and the... I don't know how to say, but both sides of the temptation and the prominence of the temptation are also the...

Yes, all. Everything. Waking state. The entire waking state is an illusion, you see. The entire waking state is an illusion, you see. But what happens is when it squeezes our throat, it can seem like the suffering is real. So it's so potent. And in that time, you may say, 'Oh, it's an illusion, it's an illusion, it's an illusion,' but you're crying also at the same time. 'Oh, it's an illusion, it's an illusion.' So it doesn't help and it is just conceptual. So don't worry about categorizing it. God is not an illusion. You stay with God, okay? People have been debating for many thousands of years in India now. In India also they've been debating, in every part of the world, but India also they've been debating the nature of this waking state. Whether it is real, whether it is Maya, whether it is completely unreal. Maya means both real and unreal; both happened and didn't happen. So all these debates at some point are helpful if they help us to detach from our attachments, our grasping in this world, and to stay with God. But if they just become about like an understanding, an ability to categorize, then it doesn't really help. And those who just become mental about it and say, 'Oh, it's just an illusion,' then when life slaps them, they forget. The first thing they forget is that it's an illusion. So just the only refuge, the only solution to the human condition, is to come to God. Is to come to His presence.

Father, to come to the presence of God, I don't have to do anything or...

Yes, or depends. You have to remain empty. In my case, everyone has to be empty of their mind, okay? If you've given the chair... if you meet, yes, get over yourselves. Forget yourselves. So if you've given the chair of the dinner guest to the 'me', then where will God sit? So don't do that. That's all you need to do. What you need to do is a not-doing.

Yes, in the exercise, I see that the mind is throwing the thoughts that I'm not doing anything. So I feel like for a moment I understand when Father says you are not the thinker. Don't try to make an intellectual understanding anything at all. If you read Ramana Maharshi, try to understand, and on the other side it's like don't try to understand. And I'm aware of these things, but I not touch anything at all that...

Yes. Okay, Father. Okay, I do my best. Thank you. Thank you. Okay, let's go to Karam.

Thank you, Father. Welcome. During your introduction or contemplation with Mani, I noted some resistances in my mind. And instead of turning my attention back to the heart, I started to oppress myself for having these resistances and it became bigger and bigger. And the reason I'm saying this to you is because it seems like a habit. Whenever something negative appears, I focus on it and I grow it. And if you can help me and maybe guide me how to stop this tendency, because I think this is what happened also with the sickness during COVID. I paid too much attention on the negative thing that went into my head and then I didn't know how to get out of it.

Okay. And while all this is happening, what's happening with God?

He's sitting in front of me and I don't invite Him in.

Okay. Is that smart? Is that smart?

No. And I...

How about we change that right now? As I was telling Mani or Peter before, that there can either be self-concern or there can be God, you see. And even our spiritual self-concern is still self-concern.

True, very true. And I also noted in this spiritual self-concern, I want God to do what I want.

Yes, yes. Is that more self-concern now? So now let's change that, yeah. You say God is in front of you but you don't invite Him in. Yeah, it's better... it's time that you change that because you don't want to wait for a time where it seems impossible to find Him, no? So let's not take Him for granted and say, 'You keep waiting while I fix my, you know, issues and then I'll get back to you.' I fully accept Him and His light and I offer everything up and... okay, now for the rest of your report, make sure you include the word God in every sentence.

Oh God, please chop me and put me at Your feet in what I am.

Okay, include God but don't include 'I' or 'me', okay?

God, please fully chop me and... oh, don't include 'me'. God, remain on... God remains only. I don't know how to do this.

This is good. May only God remain. Only light shine. May His presence bless all of us. It's very natural to be that way, actually. It's very natural to be that way. Maybe this is a good experiment.

You did say to me once a long time ago to replace every 'I' with 'God' and I didn't understand that exercise. It came to me a bit later when I thought I had a bit of understanding of it and tried to apply it, but there was still 'I' and 'me' quite strong and...

Okay, let's start now then, yeah. May only God be. Papaji's quote comes in my... I see my Father alone exists, nothing else. Nobody else. And may this be your life in here. For a while, it will seem like the false one needs to be uprooted so that there can be space for the true one. So it can seem difficult to let go of self-concern. But when we look and we really look, like most of us believe that we don't have self-concern so much, then when we start to notice, then we see that we find it so difficult to make everything about God. The 'me' is at the center of all our narratives and ideas. So it's very important to uproot this false one in this beautiful way by not giving it any value, any belief.

Yeah, because I was going to say 'I love Him so much' and then I thought, 'Oh, I need to not be here.' His love...

Many times we give Him value because of 'I'. 'I love Him so much,' you see. So I don't want it to become unnatural and convoluted in any way, like there are many Advaitins who like forcibly try not to say 'I', you see. So yeah, no, not like that. Just naturally. But for as an experiment, just to notice some things, you could try this experiment and see how much of our time goes in self-concern, you see, versus remembering Him for His sake. You see, remembering Him is not remembering Him so that He helps me, so that something happens to the nonexistent me. For His sake. God for God's sake. Truth for Truth's sake.

Thank you so much. Welcome. Father, I don't know how to frame this question, but does the soul feel restless to know itself?

Does the soul feel restless to know itself? You know, there is... how in a way, if you mean the longing, yes. Yes, there's a deep longing that emerges. So although the Atma is never separate from Him, never, never can there be a separation, but when this is the design of this play, that when we seem to live the separation too much within ourselves, there's a heart calling which we may call the longing or like a divine restlessness. That you cannot rest till you meet Him fully, till you come to Him fully, till your love for Him deepens fully. So trust the longing from your heart because its complexion is very different from, its texture is very different from the desire which comes on the mind. So it's a great blessing for those who have this longing because it will not let them rest till they come to the meeting with the Holiness in their hearts. It's like the alarm clock starts buzzing, keeps buzzing, keeps... we try to drown it out with worldly distraction, but hopefully it is to such an extent that it cannot be drowned out. So that wakes us up, it leads us home. Okay, let's go to... Hello, Father.

Hello, my Father. Yes, I would like to expose something to you today and...

Which comes on the mind. So it's a great blessing for those who have this longing because it will not let them rest till they come to the meeting with the Holiness in their hearts. It's like the alarm clock starts buzzing, keeps buzzing. We try to drown it out with worldly distraction, but hopefully it is to such an extent that it cannot be drowned out, so that wakes us up. It leads us home. Okay, let's go.

Hello, Father. I would like to expose something to you today and be very transparent with you. I have been feeling very angry listening to you lately when you speak on service to God. It's like something in me gets very, very full of anger, and I suspect that it is the demon of pride or ego that is getting angry. But it's very strong within me, especially when you speak of service to God. It's like something in me wants to be higher than God. I want to be God. I don't want to have to be on my feet and bow down to anyone. And it seems to get a lot of intensity here. It's very, very hard to sit still and meditate, Father, with those feelings arising.

Very good, very good. Thank you for continuing to stay in the heat of this flagellation. This anger, it can happen, and it's very much to be expected actually, because there is very little the mind hates more than to have the head bowed down even to God. And thank you for saying that what the ego wants is to really replace God, is to be God, you see. And the relationship it would love is to have God in service to it. Yes, God should become a wish-fulfilling engine like a genie for it, and it says, 'Yes, this is how I want to live. Please, God, help me with this.' And in return for my love and prayer to you, you must do this for me. So we're looking for God as an assistant, as a servant, rather than to be in service to Him.

Because what is not apparent to us maybe fully is that our life is going to be in servitude either way, you see. It is going to be in service either to the mind's operation or to God's will and God's light. So that which seems like oppression, which is to be a servant of God, is actually the freedom from the prison. Because I remember what mental oppression felt like, and that is the most constricted way that we can live in this human condition. And is there a third way that you could follow? Is there a separate 'me' which is independent of mind and God, independent of head or heart, that there's a third party that you could willingly follow, which is 'me'? You want to live on your own terms, you see, rather than beyond servitude. But is there such a 'me'? And if you look, you'll find there isn't one.

So it is the one who has been sitting on our throne so long. And I love your report because you identified pride, you identified ego. So without even recognizing how right we have made ourselves, how proud we have made ourselves even in our spirituality, it's very good to notice these things, to face the heat, you see. Because only the false can get shaken; only the identity can feel like it's getting squeezed. And this resistance has come for many of you, if not most of you, that it is all fine till you are reminded that you are the Absolute, you are that, the highest, you see, in which even consciousness takes birth. But when you're reminded of the other end of the spectrum—and the entire spectrum is true—where in the human condition the highest we can attain is to be in servitude to God, to follow His will, to follow His grace, His light, to be an instrument of His light, this the mind hates because it was loving the fact that it is the Absolute.

So that's why both are true. And when opposites are true, then the mind cannot deal with that. That's why I don't know if you heard me talk about Achintya Bheda Abheda. Achintya means there is an inconceivable difference and non-difference between yourself and God. At one level there is no difference, you are that. And at another level, even to be a humble beggar servant at His feet is a very high aspiration for us; we're not even worthy of that now. The intellect hates these opposites, you see. It hates them. It would rather rest on the idea of Advaitic knowledge, which is purely intuitive, but it wants to make it mental. So let the anger play out, let the frustration play out, you see. Allow it to release itself because your pride will go like this, pride will go like this. And don't expect it to 100% go, because even here it's a work in progress. I still surprise myself with the pride that shows up at times here.

So although the insight is instantaneous and absolute, the path of Bhakti is a lifetime project. But it allows the insight to remain uncontaminated. Otherwise, what can happen is that our spiritual experience and our spiritual knowledge can give birth to the spiritual ego, which is the most oppressive form of ego.

What is the biggest message in the resistance as far as what it's telling me? It feels like I'm still not fully evolved. It feels like it's impending on my freedom to be fully free, the fact that I have to get on my knees and be of service to a God. That's how the resistance disguises itself. It says that if you be in service you're not fully free because you're still not complete in yourself, you still have to bow down to someone. So I can see how that resistance is kind of dressing very beautifully to convince me that, 'Oh yeah, that's right, don't bow down.' But I know in my heart that something doesn't smell right.

Exactly. Very good, very good, very good. I'm very happy to hear this report because the trickster is that one, you see, who says, 'You are the Absolute, why do you need to bow down? You are one with God. Isn't this Advaita after all? There are no two.' So, Ananta has lost it now; something has gone wrong with him that he's saying you must be humble, you must lose your pride, you must be in service to Him, at the same time saying you are that which is the highest. So obviously it sounds pretty crazy. But the thing is that the one who wants to be the highest, while that still remains—and in the human condition, in the slightest way, it will always remain; in the best of us, it will always remain—so that one, the only position for it which is safe for your sacredness, for your holiness, is for it to be in servitude. Is for it to be in servitude, you see.

The very one which is resisting this, because if you're truly the highest, if you're truly open and empty and you are Nirguna, pure awareness itself, then that has no problem hearing any of this. Your Self has no problem hearing any of this. The one that is resisting is the one that we have caught in time before it became Ravana fully, you see. It is the one we've caught in time. And if you don't let go of that one and you make sure you bring it to its knees, then it will not contaminate your spirituality in the future. So although this may seem like very strong medicine at the moment, it's very important and I feel it's very timely because at least you're able to look and you're able to smell it and see it doesn't smell right. That touches my heart somewhere. It's very good. It's very good, see, because not everybody is able to smell it. We feel that we are so right and we really got it so much that even the one who may have led you to the discovery of the insight, even his words you will start to doubt and say, 'Oh, but then Maharaj said this and Bhagavan said that.' You bring out the big guns, you see, because your pride wants to rely on that and keep itself alive. So I'm very happy to hear your report.

And my full blessings are with you. But again, it's the infamous 'but.' Father, I fear that I'm going to lose my sense of smell soon, that I may very well just become deluded one day and I'm going to completely reject you and stop coming. So I don't know.

Yes, I know this one. I know this fear. It's actually even I have this fear somewhere that I may wake up tomorrow and be completely stupid, like completely deluded and identified. So that fear keeps us humble, and in that way it is worthy. Don't let it become like overbearing or overwhelming, but it is true we cannot predict about tomorrow. And because it is true we cannot predict about tomorrow, then now I must be fully, fully in this. Full love, full blessings. Thank you, Father. Full of integrity. Very good, very good.

Just for a minute you can come. Father, Ram, transparent, very good. Thank you for, thank you, thank you. Okay, let's go to S. Hello, hello. You can put this back on. It's thank you. Hand, just felt to come up. All looks good to me. Just I bless you. Thank you, thank you, thank you. It's always, you know, the do like how wonderful, you know, so much love, so much love, so much love. All my blessings, all my love. May you continue to flower in His grace. May you continue to surrender in this way. Full, full blessings. Thank you so much and bless you all. All right, so looks like the batteries of this one have run out for today. But I see those hands which are up, and if you remind me on one of the other days of the week, I will, we'll spend some time to chat as well. But please forgive me for today. Thank you all so much for being in Satsang today. Satguru Sri Mooji Baba Jai.