I, in Reality, Remains Untouched - 26th August 2019
Saar (Essence)
Ananta guides seekers to recognize that the 'me' is a non-existent mental construct. He emphasizes that one's true nature is the untouched, ever-fresh consciousness that remains present through all states, including confusion, fear, and sleep.
The truth of yourself is very apparent; the only seeming effort is to not make this about 'you'.
The mind's greatest trick is to convince you that this impersonal universal consciousness is personal.
Don't exchange fresh God for some stale concept. Can you meet what is without attempting to understand it?
intimate
Transcript
This transcript is auto-generated and may contain errors.
Guru equivalent must and welcome everyone to satsang today. Satguru Mooji Baba ki jai. I'm sorry to keep everyone waiting, and this body is still in America then.
Christiane's reports confusion, clarity. Yeah, in Tehran to speak. Okay, I take that's useful. Yes, we hear you. We don't see you yet. They enacted not just a voice like mine. I'm not sure what you say actually, but I just heard you. Okay, I need some things coming. I'm just—that could be—I don't know how to put this in words, what's going on. It's difficult to find words for there. If I would know it not better, I would say, you know, there are a couple of reasons. But I can, and something is going on here, you know. It's going, you know, energetically going into into this habit of reaction right before and somehow looking for this what what used to be there. And I and I can find, you know, I don't know how to explain that. But mostly at night, you know, at night I wake up, I don't sleep so much and I'm often awake. And then the mind is just going like her, you know, like this. And usually this would really make me crazy and it is not stopping and it's just going and keeps me kind of—I cannot sleep. But I also, I mean, I'm not really suffering. I I have no words for that. And it feels a little bit like like his craziness, like the mind is just doing its thing, so to say, and it's pretty much whatever. And in the past, you know, this kind of mental sickness—what is going on? I mean, everyone's mental sick, but you know what I mean with this background of—and yeah, but I just somehow I want to speak this out so I I have actually no idea what is going on that what I what I am. Yeah, this what I wanted to mention is that and it somehow needs some kind of effort from the effortlessness to to look at the things, you know, what is coming. But you know, I I remember what you said what you said before you went you to the US. You said you passed out somehow and then you you you you were in that story but then you decided, 'Oh, it's actually fun.' So and something like that is that and and it's really like this here too, you know. You you are just in in something and then, 'Ah, okay.' So and actually I had that too, you know, and I had to laugh because I also passed passed out, but I was lying in bed, you know. It was pretty fun. This was really fun because nothing could happen so and I was watching that. It was really interesting, you know, when you watch that how you black out. It's really is yeah, you know. And the same thing is going on with this daily things like this craziness of mind and everything, but it takes a little bit of kind of effort, you know, to sometimes to look at it and to see it really for what it is—that it is nothing as such. Yeah, nice. Oh, and just you know, and I'm just happy like and everything were to see so much, you know. I don't know if this is true, but there's so many things to learn in everything. I I don't know, but it is still a suppression. Everything is so precious, you know, what has gotten you and leaves me just happy, you know, even the pain or yes. And and I just hear, you know, every time I just fear to leave everything with you and you know, and I also see the the tricks, the very subtle tricks, you know, to to to grab to grasp on things which might be really nice like what I just said, you know, and to also put again identity around that, around any experience. It is really easy to do again, good identity around it. But so and this is really what I just want to give here. And I and my experience always, which means when I come up and speak these things out with you, it is just going, you know. I just don't need to you need to think one more thought about it. It is just—thank you. I'm very happy.
You are very happy. You will decide that sooner. So many nice things you say and yes, it does sometimes feel like it takes some effort to come to this effortlessness because, like you say, energetically I would say more like a habit of identifying that some interpretation about something which may be appearing gets some belief, and then it seemed like I need to make some effort to step back from it. And that effort, that seeming effort, is fine. Just like it can take some—seem to take some effort to inquire into our true nature. Actually, the question should be very actual: Who am I? Why should it be that this question seems to get so much resistance? In fact, so much resistance that most of the world will not ask it. A few very rare ones do end up asking it, you see. And even then, even for them, it seems like some very few times it is really open; mostly it is met with a lot of resistance. So this is because of the conditioning, the habit of identification, and it can seem like it is some effort to ask or step back to just see really what is going on.
And Bhagavan said too very clearly that as long as it seemed like this seeming effort is needed, then we can put this effort, although he has explained that this effort is to actually keep the heavy bag down. But because our conditioning, our habit, is to keep keep carrying it, even to keep it down seem like it is some effort. The other nice thing I noticed in what you said is that no matter what the state is, you are actually still there. Even if the state is sleep state or passed out, still you are there, quote-unquote, experiencing there, even that state which is empty of all experiences. So that you, which is untouched through all of this play, whether it is identification, whether it is just energetic as you call it, I in reality remains untouched through all of this.
I woke up a few minutes ago before coming to satsang, but in this sleep state I was there, not as a thing, not as an object. But I'm not here as a thing or an object even now. So when this world of objects, things arose, it came with this idea of time, this idea of space, but I see that I cannot be in it. If something is in something—although the whole notion is a fallacy—but it must be this world that is in me, not the other way around. It is only because we have taken ourselves to be this body for so long then it can that it can take that it can seem like it is the other way around. If I was not there, then how would I know that I'm not? So unawareness is not a possible idea unless you're confusing awareness to be some attention or something like that.
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So like she said, that she might have an experience of just the loss of this universe, that you are still there. And what is our universe anyway? These two set of perceptions. But these perceptions, when mixed with belief into one specific set of perception called thoughts, make it seem like I'm an object here, that I have states, that something happens to me or not. But in reality, I am untouched. And this is not something that only some special ones experience; this is everyone's experience. So the experience is the same; it is only the interpretation, what we take it to be, which is different. And as long as we are not wanting to make everything about me, as long as they are not wanting to make anything about this, truth is very apparent. The truth of yourself is very apparent beyond all states.
The instant you try to make it about the non-existent me, the truth seems to get conceptualized, distorted; it seems to become very miny. Therefore, the effort is not to find this truth; the only seeming effort is to not make this about you. And as I say, you are saying you individually, you cannot struggle unless you try to make it about yourself individually. Then the stateless one is very clear. But most importantly, I just heard now specifically from the terms 'very happy' and some others who are on the way to those ones and are gathering in Sahaja and we get to be in the physical presence of Guruji. All my love, all my blessings to all of you. I'm sure you have a wonderful time. Please carry me with you in your heart as you make this beautiful trip.
If you have a question, it says, 'Father, it feels like I'm inside the cloud of hopelessness in my mind. How do I see more clearly and be free?' Yes, so this feeling or this idea, upon investigation, it will fall. So it said, you say, 'I, it feels like I'm caught in this cloud of hopelessness of the mind.' But we come to a point where you're not willing anymore to buy into just these ideas that this is what it feels like. We only take it to be truth if we see it that way. Is there a you which is caught in this cloud? Is there any evidence of such a you except a voice telling you that this is how it is? And if you are caught up in the cloud, then who is watching that that is in the cloud? And the fact is not in the cloud, then are there two of you?
You remind me of this child. One day she told me that something—I don't know what you are talking about—but she said, 'Father, you just left me hanging. Let me handle myself.' So I found that very perceptive actually, because a perceptive inquiry can flow from there. The one that is left hanging is which one? Because we see that our trouble is that we identify with the body, but in this case that is not the case because the body was comfortably sitting on the couch. So body was not hanging, you see. Being hopeless is not hanging. The witnessing of all of this has no way to hang. So which is the one that is left hanging? The same one that feels like it is stuck in the cloud of hopelessness. Which is that one? It is not even our body identification because the body is not stuck in some cloud of hopelessness. So which is that one?
And as long as we are willing to buy into the idea of this one, then this one will always have a rollercoaster ride. Anyway, ups and downs are a part of this this one generally. So maybe it is more auspicious when the downs are there because it is usually—not always, but usually—in the downs that we are willing to investigate more. In the ups we are quite alright. So maybe this cloud of hopelessness is not bad news. Yeah, cloud of just happiness or bliss, they may not even come to satsang. And these are too many inferences, but usually they seem like that. How do I see more clearly and be free? Just try to start seeing a little bit. Just rely on what you are seeing a little bit. Don't have to force it too much, just a little bit. And then we will see that there is no such one that is stuck anywhere.
This is the point where they really get it is the mind resistance because it doesn't want you to see. It just wants you to be, 'I am stuck, it is true. Don't hear anything again that I am stuck and tell me what to do.' But I really—no, no, I knew you will say that, but I am stuck, it is true. Now tell me. The same classical example: please treat me as a non-existent cat and tell me how to become the free. And maybe you want to look in the mirror and see there is no cat. 'Oh no, I'm quite certain.' And many of you will actually also say, 'Yes, I am quite certain I'm not the cat, but right now I feel like I'm the cat, so please tell me what to do. I have a tail.' You see, this is the trouble that the seeker has. Spiritually, he can have more than the rest of the world. We have this right. 'Yeah, I know I'm not the cat. I am the pure Self untouched by everything, and yet right now please treat me like I'm a cat. Please participate in my delusion if you're really my friend.' And you'll be surprised how many times I get that invitation. 'Father, if you really love me, then you will participate in my journey with me, otherwise you don't.' Either that is not the kind of love I have for you.
Then you say, when you say, 'I'm not stuck,' a smile appears, but my mind is still looking for evidence. You see, your mind is not looking for evidence. It has no evidence of the stuckness and yet it tries to convince you that you are stuck. All it has is so-called circumstantial evidence. What evidence do you have of the one that is stuck? It is just a mental construct. I wanted to exist, a mental control, just an idea. How can an idea be you? If you did not have this concept of stuck and unstuck, how would you be stuck? If you do not know about bondage and freedom, how would you become a seeker? So what have you really stuck in? We are stuck in the tyranny of words. You're not so fluid outwards and one of the words now in satsang.
You've asked her; all it has is so-called circumstantial evidence. What evidence do you have of the one that is stuck? It is just a mental construct. I want it to exist—a mental control, just an idea. How can an idea be you? If you did not have this concept of stuck and unstuck, how would you be stuck? If you did not know about bondage and freedom, how would you become a seeker? So what are you really stuck in? We are stuck in the tyranny of words. You are not so fluid outwards, and one of the words now in satsang is 'energetically.' A lot of suffering forward and suffering energetically, which is the world. And then we have every interpretation of free motion, including these notions of time and space. Such words are just a part of this play, which is designed to make you believe that you are just an objective entity in this play.
So what do we want from this now, this spiritual quest from satsang? And who do we want it for? Satsang seems to electrically shock me out of this delusion, but the delusion seems to return as the default state. Then you see that there is no such me. No better time than now. The one that has any alias really doesn't exist. The one that is in time doesn't exist. And what do we take ourselves out to be? That which doesn't exist. And then, so for fun, this non-existent one—that's the strange sort of Maya's vision. So when you snap out of the delusion, let's see if we can rephrase what you say. Satsang seems to electrically shock me out of the delusion. The 'me' is the delusion. The world is not the delusion; the 'me' is the delusion. The delusion is gone, and all time, all space, all linearity, all contexts, all opposites are left. And this is your default state, no matter how much the mind tries to convince you otherwise. Because if your default state was to be in the delusion, then I could not do this and say you are free before the clip. But this is your default state. Your original face, your true nature, before steel, is the truth now.
The delusion is to take yourself as something limited. And should I ignore the sense of me? But where is the sense of me? I have not found it. Now we found two sets of me. All I see is the sense 'I am,' which is not limited. It is the substratum of this existence. And this is the con from the mind; it will convince you that God is a person. The only sense you have is the sense of being, the sense of existence, which is God itself. But the mind will take this and say, 'Well, this is the first name being the sense of me.' The 'me' is just an idea; it has no presence. There is no sense of me. I'll say that cat example again: if you were to start believing you're a cat right now, would you have a sense of catness? This would be an idea. The sense of being will still be the sense of being. This being is consciousness.
I've said often that the mind's greatest trick is to convince you that this impersonal being, universal consciousness, is personal. And this is what you have to get rid of. Don't fall for this trick. Some think that they are, because how can you in the waking state get rid of the sense of being? Can you stop being? If the mind convinces you that this is the project, you will feel it forever. And on this treadmill, the only sense you are truly tasting is the sense of your impersonal existence, talking with your consciousness. She says, 'Is me?' I speak and enthusiasts many human come. We should be able to... I know Joseph, no idea why. Just tell me.
Okay, thank you. Actually, right now a lot of things are happening. Before going to Sahaja, it's like the tox thing; a lot of things are happening. Also, as a feeling, hatred comes, and I thought that I forget about this feeling, but it comes. And what I want to share right now is that I was... I'm so excited right now. It's just personal love somehow. And even while I'm watching satsang, I'm attending satsang, there is someone who wants to, you know, catch, who wants to take you. And it is just so loud, so loud. And because of this, I don't think that I can fully, you know, I mean fully in satsang. I don't feel this. And before it was like when I'm in the energy field of satsang, it takes care of everything without doing nothing. But right now, because this one is so present with me, it's just, you know, yeah, it's like this. This is what I want to share. And be free sometimes, and maybe you can get a cold sometimes. It's alright like this.
We'll show you about to go to Sahaja. In the past, you've been experiencing all the beauty of the truth, and satsang makes it so clear there is no person. And just before this time to go to Sahaja, it seemed like the person is so loud and constricted, and all of these things are there. Maybe it's good like this because you will enjoy the contrast when you go there. You enjoy the contrast of going with that constriction and then getting to Sahaja. And don't worry, just many times that repeated, natural for these things to happen. But still, when people are about to come to go to the retreat, yes, before that, some sort of obstacles or mind become very... now this kind of thing happens.
The first year we worked out to go and visit in as a family, that first time our Karima was going to do a retreat, and just everything kept happening in such a way that it just felt like, 'No, no, it is better that I don't go.' My son was very young also; he had a small fracture in his hand and a lot of things left. So then this is called collision. Say, 'Sorry, sorry, we won't be able to come,' and you know, we're really looking forward to the retreat, but we can't come. So he said, 'This is like the third phone call today that I'm getting like this. Just come.' So it happened many times before these beautiful events that the mind plays very strongly. So my advice—and just a few days, a week before you go to Sahaja—but my advice would be there: don't even measure how loud the mind is or the person was. Don't compare anything, how it was, how it has become now, because this checker guy is the most oppressive form of the spiritual seeker.
The truth has not changed, no matter how loud the mind sounds. All that I've said in satsang, full power still is, can be checked on. There is no person. Now you see a person is very loud. Show me this loud one. Where is she? You're going to whisky. I don't listen to him. I'm here, you know. But whose voice is that? Nobody. Is it yours? If you feel it is yours, then the voice is making the phone call to you. Why do you need a voice to communicate with yourself? The worker will tell you, 'Oh, I'm feeling so caught up,' or 'I'm feeling so constricted,' and 'I'm feeling that the person is so loud.' If you were seeing that the person is very loud, then you don't need that interpretation.
I make this joke sometime: it's like suddenly you get a phone call and you pick up the phone and say, 'Hello,' and the voice says, 'Hello.' And you say, 'Yes, who is this?' The voice says, 'It's you calling.' And our habit has become to take pieces. We really say, 'Yes, yes, I am feeling...' Well, you're feeling very constricted talking about this, but we've taken it to be our representative for so long. If something was really happening to you, you would see it. Why do you need a voice to tell you what I'm really feeling right now? If you're experiencing that bad nerves, then you would see. You will be the interpretive voice. So this phone call comes from this aspect of consciousness that we call the mind, and its main job is to convince the being that it is limited, that it is personal, to convince being that it is caught up in this. And then we treat you all these duties like, 'It's really loud, the person is clearly now.' But how now? It is really now. How many decibels is it compared to being? How big is it? And I have a sense of what... listen, we can't really seem to scream. It may be screaming right now for some of you, but even if it's the loudest screaming that you have ever heard, you cannot become bigger than your being. God cannot become greater than that which contains it.
So this lawyer, which seems to be representing you, who added it in? The one as Guruji says, that even if a fire is going to keep showing up over, 'I don't want you anymore.' It says, 'I'm here to help you, I'm your friend.' And most importantly, it will tell you that it is you. So what makes the voice your representative? Who is representing anyway? What does it know about you? And the voice intently coming to you because now it has learned spiritual concepts. It will come into this: 'I've been the person is so big right now.' And how big? How many kilograms of person are you experiencing? One kg person? The living being must have some weight. Don't try to feel good because you try to feel this way or you try to feel that way; you're still taking yourself to be something limited. Don't try to also feel like you were killing with here because... okay, I'll tell you stories here in America only some people.
Then one time we were sitting in the hotel lobby, just talking to get a bit late in the night on things. And when these bodies also get up, retire with them, all crazy expressions start coming. So we were sitting in front of me, some sweets and now embrace it, and I was just like, 'But fresh God is here, and you're talking about some experience of God you had three years ago, three days ago.' So but fresh God is... so you miss this fresh God because we have ideas of past or future God, because we have some notions of how it's supposed to be and how thoughts are supposed to be. Like here right now, can you meet what is? You can meet what is, making no attempt at understanding it or keeping it. Because an attempt to understand you is only an attempt to keep you. You see, the mind cannot even handle the manifest aspect of yourself. Fresh God is here. Oh no, fresh God. Do you want to say yes? See this sort of you please. Okay, it's fine. I get this.
What is, is beyond anything that you think you can get or not get. This unadorned or uninterpreted existence is the greatest gift that you can ever give to yourself. Looks like a meeting place, God. They don't add a bottle of God in some perception or some concept; then it isn't really auspicious meeting God, meeting God. When you try to make God part of your story with the past and the future, and then this happened and then that happened, they're not recording it as clear concepts. So don't exchange fresh God for some steel comes here. Now you look very ready for Sahaja. As many of that room again, we've been claimed, but never can happen is that the time too much to be still or something like that. But instead of becoming still, we are becoming stale. So then I've been playing this game thing: 'Come on, you don't sit still, you come with me. I'm here now, come.' So it tries to pull you back into the magnetism of this. Don't get stuck in that stuff. Come, come, come with me. Your being is ever fresh. Keep moving, moving, moving. Don't be still. Don't mind me. How am I supposed to? And they are visiting. Who is this?
It was not meant to become a labor game like this, but you kept playing it for like half an hour or something. And everybody was looking so tired. Nobody did anything. This not going, he's just moving fresh, fresh, right? Don't get caught up in any idea about himself. Notice that when the attempt is to try and make any linear story, notice that you're getting caught up in the non-existent almonds. If the one that you are referring to yourself as has a past, it has expectations of a future. Forget about it. Don't get into that groove at all. If you do, that is the grooves of the mind, same old rags. What's happening? If your being is selfish, fresh God, it's not caught up in anything. Don't try to contain this in any story. Don't try to make any relationship also with this fresh God. If you do, then it's no longer fresh. Like, 'I am just being with fresh God.' That's too steel. Every good that's he working list in the chat.
One of you says, 'I am in the story of me, but still feels Italy because I know my real self is safe, not affected.' This kind of settlement in story is Italy and the story of which they feel settled because I know my real stay, then you're not in the story of me if you know what you're doing. State is not the reason you're not in the...
Relationship also with this veg garden you do, then there's no longer fish like 'I am just being with fresh Cod.' That's to still every good that's working. In the chat, one of you says, 'I am in the story of me but still feels settled because I know my real self is safe, not affected. This kind of settlement in story is settled and the story of which they feel settled because I know my real state.' Then you're not in the story of me. If you know what your real state is, that is the reason you're not in the story of me. The story of me is to take me to be real. Maybe what you try to convey is that the seeming story of this me seems to continue on. That continues for everyone. It's like Ananta goes to work, he has children, yeah, responsibility is there. Although that story can still seem to continue, you see, but it's divested of its sense of reality or seriousness. You say that you're clear that your real self is not affected, so your reality is untouched, and yet this play of this expression of consciousness seems to go on. That makes some sense.
Dear Father, is letting go of my thoughts and self-inquiry two opposite wheels for the elevation?
Well, in a way, self-inquiry and surrender—letting go of my thoughts—is the same road. So Bhagavan said there are two ways to come to the Self in this path: to inquire into the nature of 'I' and the second is to surrender completely. And to surrender is to not hold on to any concept; it is to just let go. But in reality, they are not different because he has clearly defined this one. He said, 'I am something' is at the source of all trouble. Now, this 'something' is always a thought. Unless you attach this 'something' with that indication, with belief, to the sense of your being, it is not possible to be identified now. And you say 'I am,' let's say that 'something' was 'I am not free.' Anyway, 'I am not free.' You can say, 'Who is the one that is not free?' We don't find such a one that is not free. Then that 'not free' hasn't attached to your being because we investigated it and you saw that there is no such one.
What happens when you surrender? The 'I am still not free' and it is a-okay, but that is the Master's problem, that is God's problem. It has nothing to do with me. So then it isn't attached, you see? Either way, we are not attaching any notion to your being. And anything which leaves you in this unborn, leaves you motionless, is to such something. Everything that makes you conditioned, even if it makes you conditioned spiritually, is not such something. So whatever, not just surrender and self-inquiry, which are both the same in this way—yes, they are different seeming ways to come to the same result—but that's for all of spirituality. Can you leave yourself unattached to any concept? And anything that seems to get you there is a worthy spiritual practice. Then you will see that actually nothing is needed. It's only when we are deeply conditioned in the habit that it seems like we need a particular practice. You see that your heart attacks, you see, it is natural that you are not attached. It is not natural that you are attached. But until we have the notion that naturally I am attached, then these practices can be helpful.
Sorry, I delete the whole quest. Can I do them at the same time? Like, you mean in a day, sometimes we just feel like surrendering and sometimes inquiring?
Yes, of course. Self-inquiry requires me to keep the thoughts in my mind and ask, 'Who is this person?' and letting go is everything, my thoughts.
Yes, so letting go, letting go, don't even need to negate, just letting go. And if it seems sticky, too sticky to let go just naturally, then we can negate in this way like you're saying. You say, 'But this is for my Master to do or deal with. It's my Master's problem. It's Father's problem.' That is surrender. In inquiry, the result is just to ask, 'Who am I?' It's good to ask 'Who am I?' because in this 'Who am I?' not only will this delusion of the person be seen through, but everything that seems to block this natural self-discovery will also be quieted. Rather than changing this question, although you can ask that question at hand, but if you're doing the inquiry, inquiry is better than saying 'Who is this person?' It is to just ask 'Who am I?'
Father, if the false sense of me does not exist, who makes all the wrong decisions and takes all the wrong turns in life? I thought it's an important post, herself posing as the real me.
There is no such thing as wrong. Wrong is just a symptom of false identification. How do you know something is wrong or right? Do you really know what is better? If we still feel 'this is wrong, this is right,' then how can we... then it becomes a contradiction. On one hand, we want to say everything is the Master's grace or everything is God's will; on the other hand, we say, 'But this is wrong.' In this entire country, is there any decision you need to more trouble that is right? More trouble brings you to more, so is that wrong? Everything seemed like a dream, but normally I said, 'I, yeah, yeah, night.'
He said, 'When I see myself, then I see that all this manifest is some sort of an appearance.' Rainier, this knows the linearity is lost. Yeah, there it was. Then there is no such 'me' that is here. Yeah, some tears come, and that fear is natural. For this fear to come is quite natural because we and everyone's a star deal. It's dreamlike, a picture, it's apparent-like nature, you see? Then as part of the dream, there's also this energy constant curvature called fear which is arising, which is also a natural part of the dream. Amen.
This you still again, first episode. Yes, it seems these little bit of oscillations will happen. Fear will come, and the message behind the fear will be, 'But I don't know what's happening now.' Yeah, the root of it will be this sort of self-defense about this 'me.' 'How am I supposed to get is my, and what is going to happen to me? I don't know anything now.' It is like this. And then you say that again and come back to nothing. It's not known to be also part of your chaos. The alarm clock which rings in the dream is also part of the dream. So yeah, these seeming oscillations on the fear come and some this fear going, so this back and forth between fear and this nothing is natural.
I've been making this point over and over for everyone, but it's worth reiterating: the truth must do something on me, or it is going to lead to trouble. The truth is not expected to help the false. It seemed like a really obvious... the spiritual seeker cannot perpetuate without this idea of 'me' being helped by the truth and 'me' wanting something from the truth. The truth just is the long-existing thing and has nothing to do with reality. And to expect reality to cater to the needs of the non-existent 'me' is the same intellectual suffering, conceptual mental suffering. It is egotism, actually. I've been calling it spiritual selfishness. Thank you all so much for being here in Satsang. Mooji Baba ki Jai. Guru Kripa Kevalam. Thank you.