If God is everywhere, how can there be a separate you? - 27 Mar 2015

So this is ego. How does the ego operate? It operates through resistance. It is only a resistance of what is. See? It tries to control what is appearing. All these appearances are just coming and going. It tries to convince you that there is some sense of control that you as a separate identity have over this appearance. This is a great fallacy. And like this, most of humanity is trying to control their life, control where we are going. And I often say this is like trying to control the flow of a river with a twig, but not even this twig we have—with an imaginary twig, actually. This is exactly how it is. We are resisting life. We are just pretending as if there is something that I can do.

So what is this freedom that we speak of? This freedom that we speak of is to drop this imaginary resistance. And actually, I've been saying this for quite some time, but I feel like now something is clicking with many of you and you're starting to realize what is the meaning when I say 'don't resist,' what is the meaning when I say 'be completely open.' Now it is starting to click for you. And what is the meaning of being completely open is being open to all that is appearing and disappearing, exerting no sense of false control over anything at all.

So in this way, we leave the body completely free. It already is, actually. It is doing exactly what it wants, but we are just pretending that I am moving my hand up and down, I am breathing. You know, some may even pretend that I am beating my heart. All of it is happening on its own. We are just the pure witnessing of all of this movement of appearance. So when I say it is imaginary resistance, it is this. When it comes to the body, it is this sense of doership. What must I do next? Where should I go next? All of these things are just the pretense problems that we like to deal with. So leave your body completely free to be exactly how it is, and the breath also, you leave it completely free.

And the other area of trouble which many of you have is you try to control your thoughts because you hear that thoughts are the cause of trouble. So then the mind itself comes up with the solution: 'Okay, if thoughts are the cause of trouble, let me try to stop all thoughts from coming.' Then you find all the yogis sitting in the caves doing all kinds of sadhana to prevent this flow of thoughts. But actually, you have seen now, most of you have been in satsang for some time and you see that it's actually not trouble. Thoughts are allowed to just come and go, and then there is no trouble. But it is only through our belief in them, when we buy what they are selling, then it seems to create this imaginary resistance. So be completely open. Don't resist any thought. It will scare you that 'I'm very scary, I'm very horrendous.' Sometimes some of us are scared of beautiful thoughts also, because 'I don't want to think that because it might become a desire.' Nothing can happen like this without your belief. So let all thoughts come, let all thoughts go.

Then what are the other forces you have in your command? What are the other forces you have in your command? Very few people in the world look at this, actually. We seem to have the force of attention and the force of belief. Attention is very troublesome. The more you try to control it, the more it wants to jump around here and there. So freedom again is not a constricted state where you are trying to control your attention and keep it at a particular point, although many spiritual practices prescribe this and it's okay. It's okay, it's a path, and if you're fully into that particular path, that's okay. But my submission to all of you is much more simple: let this attention also completely go free. Let it go wherever it wants. Don't try to exert any sense of control over even attention.

Now everything is set free. Body is set free, breath is set free, thoughts are set free, even emotions are set free, and also attention is set free. And now you remember that there was one thing which was left, which was belief. And belief, what does it mean to set it free? That we don't take any effort, don't make any effort. And to give meaning to something, to give belief to something, is some effort. It is a doing, it is a seeming doing, but still it's a seeming doing. So don't do this also. Don't give belief to anything else. What is belief? Belief is the power to pretend. The truth does not need belief, but the false needs constant reinforcement through this belief. So to believe that you are a person, you have to work hard practically the entire waking state and consume the content of your thoughts with your belief. Without this, the person idea cannot survive for too long. Drop belief also. This is the way of the sage, simple way.

Also I want to tell you that the sage has no intentions. There are no intentions. Everything is just appearing spontaneously. The game can be played, there can be some pretend planning, all of that can go on, but there is no intention and there is no attachment to any outcome. This way, everything that you seemingly pretended to pick up is dropped. And then naturally, naturally in this simple surrender, just to see that I never was separate and never was a person, you see that everything has been flowing on its own. And this way you will then experience the presence of unassociated being. You'll experience pure love, pure joy, pure peace without any desire for any of them. So I can honestly say that it is they, these energies, that come to be in your presence, not the other way around. We are not meant to chase them. These energies are in service to your own unassociated being.

So very simple like this: don't resist anything at all. Drop all effort. And don't believe this thought which says, 'Oh, dropping of effort is seeming like effort to me.' That's just a mind trick. Yes, I know it can seem initially because the habit is to pick up. The habit is to pick up and do all this heavy lifting. So initially when I say to keep down your heavy bags, it seems like, 'Oh, it takes so much effort. I'm just comfortable carrying this heavy load on my head. Why do you say keep it down?' It can seem like that is effort, but it's not really. And it can seem a little uncomfortable because you lost this seeming mischievous teacher which is inside your head, always saying, 'Do this next, do this, you'll be happy, go there, go here.' And to be without this voice, or with this voice having no power, it seems a little bit of a limbo state initially. I know this. But if you can just hold my hand during this time, and I'm telling you that you are just learning to fly, you are not falling, you're learning to fly, then you will find that this is the most natural, most effortless state. And even this thought very quickly will be dissolved, that 'the dropping of efforts seems like effort.' It's like saying that you go to work every day and I come and tell you, 'No, actually today is Sunday, you don't have to go to work.' And then the mind will come and say, 'But I'm used to going to work, so it's seeming like effort not to go to work on this Sunday.' It's just like this, nothing more than this.

Then what trouble can you have? It is only resistance which is trouble. This is openness, this is freedom. And I promise you that you will not say that there is something missing in this. You will only say that, 'I have lost my ability to suffer now. What have you done to me? I have lost my ability to suffer.' Because it will seem like so much hard work to suffer with anything. And if somebody comes to you and says, 'I will give you a million dollars but you come back to how you were,' it will sound like the stupidest deal possible. And if somebody says, 'I will give you the best partner, best partner, but you become a person again,' it will sound like the stupidest deal possible. Somebody says, 'I will give you the body which is in the best shape, best, you can run ten miles without stopping,' you say that sounds like the stupidest deal possible.

Very welcome, my dear. Very happy you could join us. And I like very much when we laugh and we cry at the same time. It's very good. Okay, there's a message. Parvati says Anandi and friend Chris from India are requesting to join the hangout. Yes. And Muktima? This is Muktima. Okay, very good, very good. Welcome, welcome. We need to create one more space, is it, Parvati Ji? Okay, so who feels in their heart to make some room? Anandi and Chris. Okay, so Jitesh Ji said first. Okay, my dear, I'll see you soon. Thank you.

So in this way we find that in the simple effortless non-doing, everything here is already free and all is moving on its own. There is no appearance which is controlled by any person. The person itself is an appearance. All appearances appear in the light of your being, and your own holy being, this God, this Consciousness, that is the one doer of all actions and the one taster of all experiences. No person has ever existed. And you see this now. You don't have to work at it. You don't have to mentally understand it also, because the mind will never understand. This is not a mental understanding which we are going for, because I can never convince your mind. And even if I seem to have convinced your mind, tomorrow you will wake up and say, 'Today I'm not so convinced.' So let this be just Consciousness speaking with Consciousness. And I know that if these words are appearing, they must be appearing as a part of the play that Consciousness is playing with itself.

So right now, in this moment, you are free. If you don't refer to your mental projections about anything at all, you are completely free now. If you come up to the question, then speak from this perspective. Many times I feel that you come into satsang and you're very attached to the question that we were carrying. Also there's a sense of fear that, 'I better not forget my question because if I go up then what will I say? I will look stupid' or something like this. But this ineloquence is something I very much enjoy. So don't worry about holding on to any question if you come completely without.

Without anything at all, you are completely free now. If you come up to the question, then speak from this perspective. Many times I feel that you come into satsang and you're very attached to the question that we were carrying. Also, there's a sense of fear that 'I better not forget my question because if I go up, then what will I say? I will look stupid' or something like this. But this ineloquence is something I very much enjoy, so don't worry about holding on to any question. If you come completely without a question but just with the sense of feeling also that 'I'm just here; I knew I had to be here, I'm here, and I don't have a question,' even that is fine. But if there is something which is burning still, something has some juice, then we won't deny it. Let's not push anything under with denial; then we can come up and expose it. But let it be something which is burning now. Let it not be something about the past or something about the future.

I was sharing this morning also, a little earlier, that it seems very easy for us to see that there is no person. And we look and check, say, 'I cannot find this person.' All I find is the body is here, seems to be here; this external world seems to be here; then the presence of my own being is here. But I find that I am just the witnessing of all of this. I can never become the content of these appearances. I seem to be just this awareness which is the simple witnessing of all of these appearances. It's so simple in this moment when we check to see that this is true, unless we are using our mind as a collaborator even in the inquiry. Then it is trouble. Then the mind will say, 'No, you're not actually just seeing this, you're only imagining it. Are you sure this is what you see?' All this trouble only comes from the mind.

But it's very easy for us to see that there is no person here. You cannot show me the one who wants freedom. The body is not interested in freedom. You cannot show me the one who wants freedom because it is only imagination; it is only an imaginary concept. So it is not seen, it is not found, this person. But still we believe that 'I am the personal doer of something, I have personal choice.' And in this way, we pick up the person concept again. And if there is no person, then whose choice, whose doing must it be? It must be of Consciousness itself, isn't it? That is why it is said that it is all God's will. So all of these things are not just feel-good statements, you see. The mind will say, 'Okay, this feels very good, nice Band-Aid for me to use right now.' But that is not the purpose of that. They are simple expressions of the complete truth which is present right now. Okay, my loves, if there's a question, you can ask.

Father, can I come up? I just want to expose, Father. Since that day, there's something happening inside. There's a lot of sadness now. Not like a sadness as I can describe; it's not because of any situation or anything, it's just sadness. And then a lot of thoughts are coming because it's like the mind and ego are tied up now and they don't know what to do. That's how it is; it's feeling like that. You know, sometimes you wake up someone so badly and then next day you see them, they're so tired, they just don't sleep, nor do they have energy. That's how it is now, like not doing anything, you know? Very sad, very quiet. Okay, I'm done. That sort of feeling I'm getting, you know? And it's not a very active kind of thing. Before, I used to be very outgoing; now I'm like quiet, very quiet, not talking too much. Sometimes I also get this thought, 'Oh, by being like this...' and I know because I don't even speak to my daughter also sometimes. I'm just quiet, but I'm immersed in this what is happening inside. I can see very clearly mind and ego still come up; it's trying its best to come up. But the clear awareness is there now that, okay, all these things are happening. So there's that awareness is there: 'Okay, this is mind, this is ego, this is mind, this is ego.' Anything the thought comes: mind, ego, mind, ego. So I'm catching up every moment, you know? But there is no motivation to do anything.

Okay, I want to let you pause here for a minute because, you know, what is happening right now is that there is a person entity which is seeing that, 'Okay, I know that the truth is awareness and the false is the ego-mind.' So when the ego-mind is coming, it is saying, 'Okay, I'm going to chop this, and I know awareness is here now.' But this is much more hard work than is required because awareness is not there—you are this awareness. And whatever that appears and disappears, including the sadness, is not you; you are not being touched by it. Now just check this for yourself and see that sadness could be here, but I as awareness, am I really touched by it? Am I concerned by its presence or absence?

But the person, the person is still there, Father. Thoughts will come, feelings will come, but how are they really a problem for awareness? I can't differentiate, Father. It's that mind is coming up very strongly saying, 'Okay, the person is feeling the sadness,' even though awareness is there. It is there by itself feeling.

What is the distance between you and this awareness?

I don't know if that was the mind answer, Father.

Yes, yes it was. For mind is telling you, 'You can't do it.' Father, yes, the mind will always say things like this. What has the mind given you so far? Only suffering. Then why do you refer to it? Why do you trust it?

I don't want to trust it. I don't want to, definitely. I've suffered so much. I don't want to trust it, I don't want to believe it, but it feels very automatic, Father. It's just because of, as you said, because of the conditioning.

Even this we know, that the going of attention seems difficult to control. There are two forces, as you know, that interact with the thought: the attention and belief. And I know that attention seems like it is difficult to control, but I can tell you that belief is not difficult to control.

How do you do that, Father? Even though, yeah, I understand that's a silly question, but it's like, okay, how do you not believe? Sorry, Father.

It's very good, it's very good that you share this because this question we could have. A thought is coming; wait for the thought to come. And the thought was, 'Oh, it's a silly question.' And your attention went to it: 'It's a silly question.' And just by attention going, does it cause suffering for you? No. You still have this power of belief. It means that, 'Yes, this applies to me, this is true.' You give it your approval. This is the power of belief. This is called buying from this salesman. So you bought the concept that this is a silly question, and then if you believe it, then it'll cause you the suffering that, 'Oh, you were in the hangout and then you asked the silly question,' all because of your belief in it. If you just let it come, and even if attention goes to it, it's fine, and you let it go, then it causes no suffering.

But what are the thoughts that have the most juice? What are the ones that attract the most belief? These are the thoughts which we have nourished, thoughts that we have nourished, the identity that has been nourished. For example, the identity that 'I am a good person' is a very popular identity. That 'I am the seeker of truth' is a very popular identity. For many of you, it might happen that if someone comes and says that you have not understood any Advaita, you say, 'What are you talking about? I've been in satsang with the greatest Guruji, Mooji himself! What do you mean I've not understood? You go to some stupid person, you are here telling me...' You know, all of this is because the seeker identity has been nourished, and then someone can come and push this button. But if you catch a normal person on the road and you say, 'You have not understood any Advaita,' does it bother him? No. He says, 'Yes, I don't know what you're talking about.'

So it is the identities that we have nourished that seem to have the most belief. So you can have an identity which is saying that you got it or you will never get it; either is not important here. Both are the false. There is actually nothing to get. Something is poking some identity which you have. And if some identity is constantly poking you, then you must use it in your self-inquiry. Find out: who is the seeker? Who is this person? Why is it that these particular thoughts always seem to push my buttons? And with this inquiry, then even in your most strongest identities, belief will start to wane. Your question was how not to believe. They seem like these things I cannot not believe. When you use them as fuel for your inquiry, you ask: who is the one who feels that you are the seeker? Where is the seeker? Whatever identity you are grappling with.

I don't have any... I don't know how hard to put this, but I can't see any seeker or identity as such. But maybe these are because I don't know if the person identity or any other identity is hidden. I'm not sure about it. But when I just inquire 'Who am I?' if I want to see who is the identity inside, I can't actually see any identity as such. Yes, but these parts of identity come, you know, like seeker identity. Sometimes the thoughts of seeker identity come up, thoughts of mother identity, thoughts of depressed person or something like all these thoughts of identity come. But as identity, I don't know, I have never had that kind of... I don't see anything. I don't know. That is also something.

But the one that gets the most belief from you, the one that gets the most belief from you, you look and inquire into that one. You see that my belief goes automatically—it doesn't go to all thoughts, isn't it? It goes to only some specific thoughts about a particular identity or two. Use those as the momentum for your own self-inquiry. And then you will find very quickly that this identity is also just imaginary, and you will find automatically that the belief will not go to even these.

Okay, I got you, Father. Because when I was just looking at it, I got the identity of a friend. I have a very close family friend here, so even though I don't speak to her over the phone, but always I have a conversation with her, you know, like mentally, as if I'm talking to her. This happens automatically, as if I'm reporting everything to her, whatever is happening. Sometimes the truth is there—truth has not that truth, but the unreal truth—and sometimes I'm just imagining and telling her, making up stories. But this, yeah, definitely there, that's I figured out now. So when I'm having, when this identity comes up, how do you, how do I stop or stop that link or, you know, break that identity or any identity?

First, a person must be there. There must be a person who is the friend. We look for the person; we cannot find the person. Therefore it is seen that it must be God himself who's playing this role of friend also. Let God play that role. God does not need the input from your thoughts to play any role. Okay? You contemplate on these things. Thank you so much. Okay, there are some requests for questions. Chris has a question. Yes, Chris can ask. And also there's a person called Al on YouTube requesting to join the hangout, and Al is new. Yes, so we can make some space for him.

Hi, Father. Thank you for service. Thank you very much. I thank you too for introducing me to you. So my question is, when I'm meditating, I feel the furthest I get is when I feel like this presence. I'm the presence. Yeah. And it's kind of, I feel like my breath goes effortlessly, like I'm not trying to control it. I just see it flowing and it goes deeper and deeper, like very deeply into state, and it's very quiet there. But then when I start, there is this sense of 'I' still there, but there is also presence, but they're kind of together. That's what I feel at least. The awareness, this feeling of presence that's right here in my heart, it's together with some presence. And then I get because this presence, it feels like the...

It goes effortlessly. I'm not trying to control it; I just see it flowing and it goes deeper and deeper, like very deeply into a state. It's very quiet there, but then when I start, there is this sense of 'I' still there, but there is also presence. They're kind of together; that's what I feel at least. The awareness, this feeling of presence that's right here in my heart—it's together with some presence. And then I get stuck because this presence feels like the only voice that I have. So I go to this presence and I want to know what presence means in this whole scenario, but then I can't. I get stuck. Because for me, it's this voice that is together with it; it comes from awareness. It's like everything else, I feel like it's coming from there, but then where to go? Because I don't know where to go from here. You understand?

Yes, good. This is very good. You say that when I meditate, then everything after a point seems to become very effortless, and it's very clear that the presence is here. It's very clear that the awareness is here, and I cannot differentiate between the awareness and the presence. I cannot find the difference between the awareness and the presence itself. This is very good. So, you are aware of the presence. Is the presence aware of you?

Yeah, I don't know. I can't. For me, it's like the same two parts.

Yes, can I just say this? If you see two parts, then both you are aware of. There's an awareness of both the parts. Okay, so let me ask you some questions. I'll ask you two questions. The first question is: Can you stop being now?

No.

Because why?

I cannot stop being, yes, because it's not something that I can control.

Yes, that the presence of being is here. You are aware of this and it's just here effortlessly, you see? So, does your meditation bring you to this same point as this question brings you?

Okay, yes.

This is very good. So it brings you to the point of this presence, and you know that it's naturally here and it cannot be stopped. So this is presence, this is being. This is very good. Now my second question is: Are you aware now? It's not a trick question.

And then I feel so... so now... okay, ask me the question again, sorry.

The question is: Are you aware now?

I am. Are you aware now? Yeah, I can sense that. Well, who am I?

Yes, yes. Don't give it to your mind. I promise you all this will get cleared up. All this will get cleared up. Just stay with me very simply. If you refer to the mind, then it will become a complicated process, you see? So you answered two questions. The first question was: Can you stop being now? And you said that this presence of being is just here, I cannot stop it. And then I asked: Are you aware now? And your answer was: I think so. Can you stop the witnessing which is here? There is something which is aware of all of this. Can you stop this awareness?

No.

Then you must be aware, isn't it? But then this shift of identity...

We go automatically. It's like I have to think about it.

So, is this awareness that is worried about the identity, or is it beingness which is worried about the identity?

Sorry, can you repeat that question?

Is it awareness which is worried about the identity, or is it beingness which is worried about the identity? You said that there's a presence of being and there's awareness. Are either of them worried about the identity? Is there any concern about the identity?

The identity... it's just that I feel the presence. There is no identity really there, yes. And then I find it difficult to reach there because when I say 'to reach that,' I already know that this is the 'I,' this is the 'I' that is talking. But then when I... I can only feel the awareness, I cannot be the awareness.

You cannot stop being the awareness. You cannot stop being the awareness. You don't have to do anything to be the awareness. Because if I say 'stop being aware now,' you cannot do it. This natural, effortless awareness, this natural, effortless witnessing is continuing now. Can you stop being this awareness? Can you stop and become the body?

No, I don't feel... because I don't feel the awareness has an identity.

Exactly! That's exactly the point. The exact point is this: that you have no identity because you are this awareness. But how can I live being this awareness? This is awareness when I'm meditating, no? I think it's at some point, yeah, not all the time either.

Right now you are not meditating, but you are only awareness. And the appearance of this body is speaking some words, and there is the appearance of this mind which is saying, 'But I don't get it, I can't be it.' All of this is just appearing in front of awareness, and you are only this awareness. And the work is to just be this awareness the whole time. You cannot stop being it, my dear. Therefore, there is no work.

Yeah, that's right. But the person will not be satisfied with this answer, you see?

The seeker identity will not be satisfied with this answer. With the seeker identity, imagine: How can I get rid of the seeker? By not believing your next thought.

It doesn't... I understand, it just doesn't for me. For example, to get into this state, it required a lot of effort. Like, I have to be the presence and to watch my breath and then not touch anything and just be. It's lots of effort that I make. And then you and Mooji come to me and say, 'No, there is no effort at all.' It feels like, 'Oh, so I'm not going to the right place then.'

I know what you mean. I know what you mean. But just if you were to look and say: Okay, when I asked you this question, 'Can you stop being now?', did it take any effort to answer? No, it doesn't. There is no effort to answer because beingness is present. And the point of all meditation, the point of all meditation is to get you in the presence of this presence. Is there anything else that the meditation is doing? No, it's just this presence. So you also said that when I look, I can find that I cannot stop this presence. This presence is always here, and it took no effort.

Yeah, but then what makes me believe in the thoughts then?

It is because it is habit. It is because it is habit that we believe our thoughts, you see? Because we feel that we will get something by believing these thoughts. But what I am saying is that you are already here. You are already here and there is nothing that you need to get. Awareness is already here, beingness is already here. So then, if it is already here, you can still pretend to be a person. You can pretend to be a person by believing your thoughts. By not believing your thoughts, you cannot show me a person.

So shall I just keep practicing and one day it is going to get less and less attached to my thoughts and then one day maybe I will disappear?

So right now, are you here? Right now, is the person here?

Yeah, it's mixed. It's mixed. Is the presence here? But the person is, I think, right in this instant...

Can you show me the person in this instant? The person is never here in this instant. It is always a mental projection. It's always a memory, you see? So if it's never here now, if it's never here now, then what is needed to be done?

But to sustain the presence... I mean, I don't know, you require some practice. It's only that what is happening is that the thoughts come and they distract the attention, isn't it?

Yeah. You stay in satsang. As you stay in satsang, you will find that all these thoughts are pretty much meaningless, and your attention and belief will not go so much into them. And very naturally, you will marinate in your own presence. This is the simple way. Let all thoughts come and let all thoughts go. Don't worry about anything to do with them, and you will find that life itself is unfolding in a very beautiful way. The mind will come with this: 'Oh, so what will happen to my life? What will happen to my things? Will I just become a beggar on the road? I need to control my life.' All of these are just thoughts. The one who runs this entire universe has no trouble running your life. In fact, it is the one who has been doing it all along.

Oh, that's so beautiful. Oh, thank you very much.

Very nice to see you. Very nice to see you too. Thank you, Anandi. Good to see you. Thank you, so happy to be here. Okay, Bhagavati Ji says Mukti Ma wishes to speak to you. Yes, yes, my dear, if you're here, you can speak. You don't hear anything, my love? Maybe your mic isn't working. Are you on a phone or a computer? Maybe you can disconnect this headset and then try. Oh, you can hear her? Shanti can hear her. Maybe I increase the volume a little; it's almost on full. Does everybody else hear her as well? No, I have no audio from her. Ah, she's on a Nexus tablet and some of you hear her? No, this is funny. Maybe you only hear on Google devices because I'm on a Mac now and I don't hear. Yes, we lost our moderator as well. Maybe she'll come back now. My love, we love to... Journy, you just came in, but you'll have to go back out because we lost our moderator. Oh, there's some on YouTube also, they can hear her. This is the funniest thing. Journy, my love, we lost our moderator today, Parvati, so we're just waiting for her to come back in. So you'll have to go back, my dear. Yes, I hear something now; maybe that was from someone else, my dear.

Okay, so let's do it like this. You can hear me well? You hear me well, just show me a thumbs up on your head or something. Yes, okay, good. So let me just speak from what's coming up, yes, and let's hope that helps. Whatever might be the content of your appearance, no matter how strong it might seem, no matter how real it might seem, none of it is actually really happening to the true you. The true you is the pure witnessing of all appearances which are coming and going. Just see this now. Now see that no appearance, whether perceived through the senses or internal appearances of thoughts, emotions, memory, imagination—all of these objects—none of them can touch you. Also see that there is no separate person. The person is only an idea, and all that is moving is being done by the Consciousness itself.

In the presence of your beingness, the presence of 'I am,' all these appearances are coming and going. In the deep sleep state, there is no universe, but when the light of beingness switches on, then the world appears. So you are that which is untouched by any appearance, and you are unconcerned by any decisions, by any choices, by any movement. All is going to happen on its own. Don't let your mind convince you that you are a person by pushing any button, no matter how strong it might seem. All thoughts are talking to you as a person only. No thought is speaking to you as awareness. No thought is speaking to you as Consciousness. All thoughts are personal.

So trust in the grace which brought you to Mooji's presence, which gets you to satsang. Trust the grace to do everything that it is doing, even when we cannot understand. Even when we cannot understand, especially when we cannot understand. Because if you were to understand, then what is trust? Then everything is just understanding. But if you trust the Master, if you trust grace, then trust even that which you don't understand why it is happening. And just say that 'I am always at my Master's feet, irrespective of what seems to be appearing in and around me. I will not lift my head up from my Master's feet even for an instant.' May everything come and go in life, and in this way, not even death can touch you because you are that that is one with the Master itself.

And in this way, all fear, all decisions, all that is happening will have no power over you. With only the Satguru in your heart, let all that has to appear, appear; let all that has to go, go. How long can an appearance last anyway? Fifty years, a hundred years? It is nothing for eternity. All appearances come and go. So bless every appearance with your own holy presence, but don't be attached to anything at all. Let everything come and go according to the will of God. Not a blade of grass can move without the will of God. And trust this. Trust this grace and you will yourself say, you will yourself say one day very soon, that 'I see that...'

In your heart, let all that has to appear, appear. Let all that has to go, go. How long can an appearance last anyway? Fifty years, a hundred years? It is nothing for eternity. All appearances come and go, so bless every appearance with your own holy presence, but don't be attached to anything at all. Let everything come and go according to the will of God. Not a blade of grass can move without the will of God. And trust this. Trust this grace, and you will yourself say—you will yourself say one day very soon—that 'I see that all of this was such Supreme Grace because it got me face to face with my own reality.' I know that right now it might seem incomprehensible when I say this, but very soon you will come here and you will see that it was pure grace, all that is happening.

So just keep Guruji in your heart and go take every day day by day. Let every moment come and let every moment go. You just stay with the Master in your heart and very soon all of this will go. None of this can stay. All that comes in this world has to go. All states, all appearances, all people, all bodies, all relationships are coming and going. If we get mixed up, if we identify and say 'this is me' or 'this is mine,' that is when all the trouble starts. Know that all is God's alone. Know that it is the Satguru alone. I am always with you, my love, and I'm always at my Master's feet; therefore, Guruji's presence is always with you. All my love and blessings to you always, always.

Oh my, I still don't hear you. You can type something if you like. Can you see the chat? Not sure. Bhagavati Ji, do you know if she can see the chat or she can Facebook me? Father, she can? Okay. You send your message on Facebook to her and she will type it here. She will post it. One of you can hear her and you can type out what she's saying; that is also fine. We can't hear her, Father, and I've put a volume up all the way. Okay, my love, thank you. I'm with you, my dear, through all of this. I'm with you and in my heart we are together. Thank you, Bhagavati Ji. Yes, if it comes, you can share it.

It's good for she said, 'I wanted to say that even if he can't hear me, I feel that he knows what I have in my heart. In knowing nothing at all, knowing nothing at all, there is trust for what appears spontaneously.' She's writing. You want to see? Okay Ji, you can ask. We're waiting for her to say so.

Girija has a question, and they often complain that they can't hear the question. I just want to ask: once you know there is a clear seeing and you're sort of stabilized in it—in the sense the person doesn't attack too often or take over—is there a need to really separate yourself from an everyday world? Because I did that initially when Guruji said, 'Go home and sit up and don't talk to anyone.' I did that, and today it is... I can say situations happen, people say things, everything happens, but the hooking is very, very minimal, or it's seen as soon as it rears its head. So the question is: would it really help again to try and seclude yourself as far as possible, or is it okay to... is this a challenge coming to see how firm you are in this, or is it okay to get on with everyday life and work?

Decide either. Just leave it open. Leave it open. Let every unfolding happen. In a sense, if your feet are walking towards work, let them walk toward it.

Yeah, in a way that has been finding me because I'm not actively looking for work, but assignments do come. This is how it is with me.

Yeah, we often joke that, you know, we are the Sangha of Being, but I often joke and it is the Sangha of being jobless or the Sangha of being broke. Yeah, but somehow something comes. I often say that maybe at the end only I will be left with the job, just unfortunate. Yes, this is so. There is no need to seclude ourselves.

Yeah, now it doesn't feel... no. I still haven't started sharing because I'm not yet ready.

Yes, and also this sharing, when it happens, it will not be a 'you' which is sharing. Spontaneously it has to happen.

That's where the thought comes. I must say this, I keep quiet because I know it's a thought. It's really not here. It will unfold automatically in your own presence and beings; you will find them around you and you'll wonder where they came from, why they would want to hear anything from me. Questions are getting asked, but I'm not... I don't feel yet that...

Just go with the truth. If something is coming and it's clear it's coming from the Satguru and it wants to use your mouth as the means of expression, then just go with it with no attachment to the word, with no feeling that 'I am sharing.' Yes, don't... it's very simple. Right now the thought comes, 'Who are you to share?' or 'Who...' Don't believe this. Don't believe this one. I see it, but still... it's actually very simple. And I told Guruji also this time, we had a dinner with the Sangha members in Rishikesh, and he was sharing that it's so beautiful that his son is sharing satsang. And I said it's the simplest. I just come and sit and I wait for him to speak. There's no sense that anyone can do anything at all. So many times you'll find that I just sit and I'm just smiling, I'm just waiting for him to share, you know? There is nothing for me to do. I'm just waiting.

Okay, then Muktima wrote some more. She said, which is gratitude and love, and 'Believe in life and God. Believe in life and God.' And very good, this is great. Namaste Father, can I say something? Of course you can. Namaste Father. Anandi has to go, so we'll let her go. Thank you, my love. Very good to see you from Rishikesh. Come back home soon. Bye Chris, good to have you with us. And then Muktima said, 'I just want to thank everyone for everything.' Very welcome, completely welcome. Okay, Jaya, love, sorry to stop you there.

No, no, great. Thank you, Father. It's actually nothing, but I just want to bring it forward to you because it's something that comes from time to time, or it's noticed from time to time. And as Guruji always says, the ego can't smell its own breath, so I want to bring it forward to you and see if there's anything in it. It's along the line of what the lady before me was saying, that there's been a movement here to almost step away from, or a lack of interest in, anything social. Where there hasn't been a feeling of communion with friends, that's just kind of fallen away very naturally, and there's just no interest in that. There's no interest in huge socializing, as you would say. But then sometimes the mind will say, 'I'm cutting people out of my life,' or it'll be reflected in what other people say: 'Why did you cut this person out? Why did you cut this person out?' And I don't feel there was ever a decision made, it just happened. But I'm just wondering if there is this tendency to shut out. And I notice even with chat and satsang, I don't feel this huge movement to be hugely part of something. I'm more of a movement just to stay quiet within this, and I just want to know if there is anything in that, Father.

But just first remember: whose life is this? So when you say, 'Am I shutting this one out of my life? Am I taking this one away?' Whose life is it? It's God's own life. This entire universe is the body of God. It's the body of Consciousness; it's just one body. So every seeming drop in the ocean and where it goes is all the movement of this one Consciousness. It seems like the drop can say, 'Oh, I started in Hawaii, now I've landed up in Sri Lanka.' It's not the life of the drop. No, nothing can happen without the will of God. It is all God's own work. Everything is interconnected. So we take on too much power into this imagined person when we say, 'I did this' or 'I did not do this' or 'I don't want to do this.' And very simple like this, then the question 'How should I live my life?' does not arise at all. Life... we can say life is living itself, or that God is living this life. It's the same thing. Yes, welcome.

Thank you so much, Father. Thank you. Sometimes I bring something and then it's so silly, it's so obvious.

But it's good. It's good because you must not resist it, you see? Because you never know, it might not even be your question. Sometimes it's somebody else's question, be it here in the hangout or they can't type it and it comes up like this. There's nothing wrong with it. I love you so much. Thank you.

You too, thank you. Thank you. Okay, Muktima has typed some more. She said, 'I just want to thank everyone for everything, and from now on whatever decision will be made, I will not fear about anything.' Very good. 'Because it won't be me who is deciding; life itself, I'll be just following.' Yes, very good. 'I'm just saying this not to run away, but because I feel in my heart the peace, not the fear.' Very good, very good. This is what I say to him and you and God. Very beautiful, Muktima, very beautiful. Very happy you came to satsang today, and it's been a beautiful interaction irrespective of your mic not working. I feel it has been very good. Thank you, Bhagavati Ji, for enabling this interaction. It has been very good. Shall we just stay in silence for... somebody had a question? Yes, Bhagavati, please go ahead.

I just wanted to say one thing, which was: I just wish I could bring the whole world to satsang with you.

Thank you, my love. I know this feeling very well. I know this feeling because when I met Mooji for the first time, I felt I wanted to bring the whole world to him. I know this very well. Thank you so much. I love you. Thank you. Love you both. Thank you. So let's just stay in silence for a while, and if something really strong and burning comes up, you can bring it up.

Om Shanti Shanti Shanti. Okay, so who's going to sing today? So who's going to sing today? Now you can come here. Yeah, if you know her, she's going to sing for us.

This reminds me so much of Mooji. Does anybody else feel this? Yes, reminds me so much, too much. You happy? I'm so happy. Okay, Parvati Ji, will you share your invocation with us?

Brahmanandam parama sukhadam kevalam jnanamurtim dvandvatitam gaganasadrisham tattvamasyadi lakshyam ekam nityam vimalamachalam sarvadhisakshibhutam bhavatitam trigunarahitam sadgurum tam namami. Om Shanti Shanti Shanti. Om Sri Guru Bhagavan Ki Jai. Om Sri Guru Ki Jai. Thank you for all the love you pour out on us, Father. Thank you.

Thank you so much, my dear. Thank you all so very much for being in satsang today. Satguru Sri Mooji Ki Jai. Jai Jai Jai. Thank you, Father. Thank you, thank you, thank you. I love you. Love you too. Love you all so very much. And all of you on YouTube, I've been following all the chat as well. Thank you so much for all your love. It's just too much now to read out actually. I do keep an eye out for questions. I'm sorry if I miss some of them, but we can meet in the next time; you can ask them. Thank you, Father. Good night. Love you. Love you too, dear. Thank you, Parvati Ji. We can turn the broadcast off now.