I’m Just Showing You How Much of a Supreme Possibility It Is to Live Open and Empty - 28th May 2021

So, so what should your position be? Open and empty, you see? But what if sometimes you are sitting and going, and other times you're going, um, 'Who am I? What is this? Am I aware now?' you see? Other times you're just seeing, other times you're just watching a TV show. It doesn't have to be only spiritual stuff, whatever it is, no? But it is not that consciousness is ever going to make a mistake or something is better or something is worse. In reality, it is just what is showing up on the screen of consciousness which can only trouble us or limit us, or consciousness itself can seem to get limited by that only by referring to our conditions about what is showing up and try to get a grasp or a handle on them, you see? Now, what interpret something which you, which you don't already have a condition about? Okay, let me make it simple. It did not come across very well.

So, so, so this, this form is in on the computer in front of you, you see? Now, if you did not have the molds which was man, teacher, Ananta, Guruji, all these, Father, all these molds, you see, and uh, you were finding yourself unable to fit this in any mold, how would you do with that?

I wouldn't. I mean, there would be nothing to, to say about it. It would just, it would just be like if there was no thought or idea about you or about form.

Yes, yes. Uh, so like I call it pure perception. The pure perception will still continue, but it is empty of the limitations or the shapes or the molds from the mind saying, 'This is a man, he's my master, he's telling me something,' you see? All that we empty of that. And that is a great lesson about life, you see? Because life is just unfolding in the most beautiful way. Our conditions which are how-tos and when-tos and uh, well done or badly done, all of those conditions actually just get in the, in the way. They just limit our natural existence, our organic being, you see? So that's why I hope now we can meet at this point where really we can see through at a layer, you see, which is uh, deeper than the, the context of the question itself, you see? Because we are now looking at the subtext itself which is about the how-tos and feeling uh, helpless if I don't know how to deal with the situation, you see? And questioning the idea of not knowing how to is worse than knowing how to, you see? Maybe not knowing how to is better. We don't even know that, you see?

I hope all of you are with me. And the new ones may be struggling a bit, but I'm happy to talk to you as well. But um, this is important to see. Otherwise, what will happen is that we will um, seem to resolve everything at a micro level, at a micro level one problem at a time. But once we can start chopping it at the subtext, you see? What is the proposition really? The proposition really is that I don't know then how to be spiritual, for example. It's not necessarily what the condition that you were buying into, but, but suppose this, uh, the subtext is, 'How, how can I be the right spiritual seeker?' you see? That you're not going to be the spiritual seeker. The how-to manual is for one, for the one who doesn't exist, you see? And the frustrations are of the same one, or even the conclusions or the resolutions are of the same one. Um, yeah, you see? Because who is the protagonist even in that dilemma or that conundrum? So the absence of that shape is freedom.

Okay, yeah, that's clear. And yeah, I'm, yeah, I see that it's still an idea that I want to know is that like, it's even though it's a spiritual idea, it's still a conditioning. It's still something that I want to grasp and that's, yeah, that's clear. And it's still there, but I, I hear what you're saying.

Yes, yes. But when we say it is there, it is there, what, what does that mean actually? What do we mean it is there? The desire, the urge?

Okay, kind of a tightness.

Okay, so let's identify it. Can we identify it here and now? Where is it? In the chest, where my most things are, you see? Now, now that perception which could be like a constriction or some, um, you know, just some pulsation, then um, what is that saying organically? Just the perception itself just is. It's not saying anything. That's very good. So if you just look at that, you see, and not like we don't have to fixate our attention on it or make a practice out of it, but if you just look at that and don't succumb, succumb to, to the need to conclude, you see, then you will, you will meet at a point where you will identify all the need to know, all the need to grasp, which is actually like a, like a need to limit ourselves or, or need to attack ourselves or a need to really suffer, which we, which we actually... the mind convinces us that this is actually is going to help us, you see? The, the more we grasp, the better off we will be, you see?

So if you can meet it at the dis... the seeming discomfort of wobbliness level, you see, of not knowing and allowing ourselves to be not conclusive, then you strike it at the root, you see? Because it is, it is at the substratum of all grasping, this kind of 'But I'm still a bit incomplete, I'm still a bit... am I completely clear about this?' And it's all uh, pushing. It's a mental push towards sort of a mental resolution, a conclusiveness which actually is just the birthing ground for new confusion. So like we said, then the cycle of the spiritual seeker is mostly confusion, confusion, conclusion, conclusion, confusion, confusion. So it's the same thing. Con... confusion, then you hear some words in Satsang and I feel like, 'Ah, thank you, thank you, that got resolved.' It became a conclusion. But those fresh conclusions then become the new confusion, you see? So that's why this journey seems so circular and endless. And most of us have been on this for so long in this sort of merry-go-round way where, where we feel like, 'Oh, this is my final question.' No? So many times we feel like... I, I felt that so many times and then I would hear a Satsang or I would hear any master speaking, I feel like, 'Oh, I've had this confusion for so long. Thank you, thank you, thank you, all done now.' But then same thing, the same thin...

Conclusions then become the new confusion, you see? So that's why this journey seems so circular and endless, and most of us have been on this for so long in this sort of merry-go-round way where we feel like, 'Oh, this is my final question.' No. So many times we feel like—I felt that so many times—and then I would hear a satsang or I would hear any master speaking and I'd feel like, 'Oh, I've had this confusion for so long. Thank you, thank you, thank you. All done now.' But then same thing: the same thing that the master said tomorrow will become the source of new confusion. 'But you said like this, but how can I be like that?' So it becomes a source of fresh confusion, I see.

So what happens is that the world's idea of progressive knowledge cannot work here in satsang, you see, because we've progressed from one level to the next level to the third level. In most forms of spirituality or more sects of spirituality also, there is that kind of progressive sort of systems available till a particular point where everything has to be chopped away. But in what we call direct satsang, you see, it's just very direct. And the idea is not to put you in a progressively better place, you see; it is to just shake you out of every place that you can possibly imagine yourself to be. So that's the main idea.

So more and more, especially for those who have been with me for a bit now, we must be able to look at it at this level and say: What is this really about? Is it that I'll hear an answer blah blah blah blah blah blah blah blah blah blah and I will store that and say, 'Ah yes, yes, this is my mantra for life now. This is what I'm supposed to do'? That cannot be it, you see. The glory of God and the light of the Self cannot be that limited that we will be able to capture it in that way. Provisionally, of course, and especially for those who are new, we can provide some tips and answers and solutions, you see. But ultimately, we must just come to a point where we are not afraid to meet our own nakedness in a full and open and innocent way, you see.

And you identified it very well because this is the kind of wobbliness that I speak about, that many times it just feels like, 'But you know, it's still a bit shaky here.' So what is he saying? Left, left, or right, right? Actually, am I saying anything? Like many of you may look back at the end of satsang and say, 'What did he really say?' So I can understand that predicament, but that's the whole feeling. If you feel like at the end of satsang you didn't really understand much, but hopefully you felt like you had a bath on the inside, then that is good enough. And the second one is also my problem, nothing to do with any of you. So this is for me to do, not for any of you to feel like, 'Oh, I don't feel so good today, maybe I didn't pay enough attention.' It's not talking about any of that stuff.

So it's just like this. So don't meet me at a level where answers, you see, define so much. Now, you see, it is the essence of your pure being which we are now cleaning up fully, fully, so that you can fully shine in this unobstructed way. Instead of giving you fresh dust, we are not replacing dust with, you know, glitter or something. So that can be the spiritual idea: that I had this worldly dust, now I'm going to be full of spiritual glitter or something. But that is not it. Because at your core, at your center, at your very essence, is the purest light of the universe. In fact, it is the light in which the whole world is perceived. So no words can amplify that. At best, the delusion that is created by words is then negated by words. It's like poison cutting poison.

If you did not have a how-to for anything—and this is for everyone—if you did not have a how-to manual how to live... you see, most of us since we've been two and a half, three years old, we've been on this search for how to, you see. And whether you are three years old, five years old, ten years old, eighty years old, a hundred years old, if you talk to most people, you'll say, 'I still haven't figured out, you know, how to live.' And even the ones then who feel like they have figured out how to live, they are more deluded. So there's dissatisfaction because I haven't figured out how to live, and there's greater suffering because when we become too rigid about our ideas of how to live, you see, then that makes us suffer a lot because life shows us all colors and shapes and sizes. So our ideas are bound to get crushed by life, and that feels like it is suffering more.

So the ones—and we've met so many in our lives, we come across people and we see—the ones who are really, really certain about things that we cannot be certain about, you see, they end up then trying to hold it up for a bit but eventually end up crumbling again, again under the weight of their own notions, you see. So as a spiritual guide, and some of you call me Father and things, I would never give my children any more burden. The provisional concepts that are here in satsang are just so that they can do a clean-up job of what is there. But all of you can notice this now, even right now, that life is appearing as pure perception, you see. Do you need to mold it in a mental shape? No, you see. And when we are not able to mold it in a mental shape, sometimes this feeling of wobbliness comes, and it is good to meet it empty, you see. Good to recognize that yes, it is natural for it to come. If it doesn't come, no worries, but for many it will come, you see. And it's fine, you see. And it sort of is a habit; it is the instigator of the habit to make meaning, conceptual meaning, about what is showing up. And once we see it for what it is, then we can meet it at that level and together discard, discard this.

So I'm just showing you that it is—sorry, I'm just rambling on and on, but it's a good start to satsang. I'm just showing you how much of a supreme possibility it is to live open and empty without needing to grasp on to any way of living or any how-to of life. So as we investigate more and more, you will find that... what is this really about? If we are able to ask ourselves this question: What is this really about? You see, is it about a 'me'? You see, is it that a non-existent entity wants to figure out how to swim in this lake? You see, it's not possible, you see.

So Guruji uses this beautiful example. He says, 'You be the cow that jumped over the moon.' You be the cow that jumped over the moon. But in our trying, we cannot do it, you see. Can anyone try and jump over the moon? Like, 'I'm going to take a really long run-up and, you know, come like from a hundred meters running, really long run-up, and then really just take off and jump over the moon.' You see, so in our trying we cannot do it. Then the mind says, 'Okay, now let me try the opposite approach. Let me not try at all. You see, I'm just going to sit here. If the moon wants to come under me, then it can come.' And you see, it's done with it, you see. But that is also trying without trying. Like, we are trying; we are trying to do it by not trying. That is still trying. So we cannot, we cannot fool our way out of this, you see.

So either position that we take, we cannot jump, you see. But when we are absent of any position, you see, we are already much beyond the moon. I know I'm taking the metaphor really far, but we are much beyond the leap. But we cannot do it in our trying and we cannot do it in our not trying. And it is the intellect which has these opposites. So as I keep reiterating, we have to let go of both ends of the intellect, you see. Both ends of the intellect, because all the positions that it can propose that you take belong to somebody who doesn't exist. And as you continue to contemplate on 'Can I stop being?' or 'Am I aware now?', you're doing the inquiries, so you will see that these positions will not seem as compelling as they were in the past, you see. Because you notice that: Who is it talking about? Who is it talking about? Is it talking to this beingness, you see, which is limitless already and has nowhere to go? In fact, everything appears within itself. Or is it talking to that which is aware even of being? You see, it cannot apply to any of those. So the mind's non-existent problems or propositions of problems for the one that doesn't exist will no longer seem as compelling now. Thank you. So welcome, so welcome.

Is it unfair to those who ask short questions and they have to do such a long transcript because I go on? We can make a simpler rule for them; I'm happy to do it. Okay, thank you, thank you. Actually, this one itself we can, we can just, just have a small booklet or something just out of this because it covers all this doership and conceptual position and a lot of topics that we talk about. Thank you, thank you.