Is the Recognition of the Truth Enough in Itself? - 27th March 2018

If you have any qualitative and kills, even the proclamation that 'I'm in this years for the truth,' not even that motion about anything at all. No one is, no duality, no dissolving, no merging, no distinction. You're getting, you know, loser music enough. I do things. It will not go left, go right, down. Please do not drive. Who built unworthiness? No regrets, valence. Oh hell, no heaven. What movie to go? You, you, you, you... just that which has no opposites. This truth is not that truth which has the opposite, which is a lie. Until the concepts of desire, checking one escaped, saying, 'This is what I am.' My proclamation is about the non-existent. Everything that is going to die, everything that is going to die, incinerated now. What is left? These hearts that you value so much, feelings that we are you so much, this body that is how much. There is all of this.

Master says, 'Wake up in the waking state.' Even from the leaking school, find that which is unchanging. Self mostly it touches it, that which is beyond me and you. So, you want anything that I can have or not happening? That which is not an object of your desire or aversion. Anything that that detsen have, let them have it now. Not in a physical action, within your inner attitude. But beyond this merry-go-round of lights and sounds, its promise duty bring the source of obvious. But beyond the hands at better use, the one that is the source of all of this, the light which all of these appears and disappears. We will sell this wave to do the gift of God, gift of the same, gift of the Satguru. And if this is what you really want in your heart, recognize everything is this lift. Really a killer, always a mass histories. It is a good master. Is what you truly want what is? Has to be his grace. There is no smoke here for your selfishness that they had a spiritual journey. The joining of the dissolution of our selfishness, collect egoistic issues. Is no scope here for the moon.

I said the other day that you can concede. Rahim Ji said, 'I beloved, this lane is very narrow. Anyone can go through. If God is, there is no me.' So even behind that waiter concept, we cannot hide. You cannot see over the 'me' is also just an expression of art itself. So like this weakness, we can throw away. Now you are empty. Now becoming equal passages, my dear. Nothing has to happen as you forget about it all. Approximations are nonsense. Oh, relate this stand-up comedian decided the quality of our existence. We take this comedy seriously. They seemed acquisitions your cousin to us the truth.

You woody, can you tell me about the relationship between witness and that which is witnessed? To change lives and changing, are they two robbery distinctions? This concept to help the seeker?

I think that a beautiful metaphor to explain this is the hand. So, what do you see? What do you see? You see still see this is the hand. Sometimes which please let you see the finger, sometimes it's just that. And yet when the qualitative appearance appears as is, this is the thing they just term that we use to describe one particular appearance. In the same way, all is actually only one. That's why I keep pointing you back to your looks unless existence where there is no separation even between that which is the primal is missing and that which is already existence and the aspects of this existence which he call appearances. This qualitatively, these distinctions seem to behave; in reality, they are not. The same way that there is no person and yet consciousness plays this game of reminding itself because object this term... this term idea has been presumed we may live the same way business now has applied notions to its own oneness. Answer this is this and that is that.

Ultimately, we forget even of the notions of awareness and consciousness, the portion of the yin and the yang. So, Shiva and the power 3, then it doesn't matter. We can we say always power go through your own Shiva because either this terms we use for the one from Self, unchanging reality. So, this terminology is just for that appearance of that which is qualitatively changing. If you will be in Shankara example, you say that this week is just an appearance; all there is is just a rule. But all our terminology is about, 'Oh, these are the eyes of this me and this is the tale of this.' Actually, there is just a rule. So, because we have used concepts to create distinction, then we also use concepts to the movements. Panchita Kumari Ji said even the concepts of satsang flower tones, but these are the thorns the tree used to remove other thorns and ultimately even to throw these away.

Another beautiful example he used to share is that they embody 'Who am I?' or the pointing them satsang. I like to speak which we set on fire first and then use that to light the fire, but ultimately this stick also goes into the fire. It's we all sin using concepts in satsang, but these concepts are atomic concepts and you just mean one or two of these to blow up all that these system, all that this is deemed to be true about yourself. Because the truths we have small belief did the false types he's being given to the feelings and sufferings of them all. So, the play of God, yes, everything is just fear of God, everything is just remarkable. Oh, I just like once you get some true perspective about this movie that you are sitting with the audience, you are that which is witnessing this movie and you are not the character in the moment. And this is perspective change happen, then we easily able to see this. You see, then we are easily able to see this, that all of this is the light of the group is happening in the light of the project. Our consciousness is the projector itself at the light itself.

But we consider ourself to be a character in the movie, then this is just a statement of fields. That which starts off with a statement of faith sometimes it seemed to be such a simple reality, but even for the moment it will seem to by the statement of faith that me that if you have that little bit of devotion sacrament, then I think this remain as a statement of fields. If it doesn't feel cheers that all of this is a clear did he give into feeling that suffering from them. It is just God playing with itself. As long as there is an idea that there is a God and a me is it suffering is just another term which says that which another term to save it I believe that there is God and me. You cannot truly say that I see that there is only God and yet very suffer because that is a contradiction in terms. Suffering is just a shorter way of saying that I have a belief that there is a God. There is a beautiful thing about this is even when the belief is there that are suffering and we start to see and we start to see that this also is God, then God swallows up this concept of being itself. So, even if it feels like all there is suffering and this is taken as the Guru has the power to do the grace of the master, it will find that very quickly do not be able to see the very subject you might still be able to see if there is be is it evening, but you will not be able to see it I am suffering college because the sufferer itself just the idea.

The belief is there that I am suffering, and we start to see—we start to see that this also is God. Then God swallows up this concept of being itself. So even if it feels like all there is is suffering, and this is taken as the Guru has the power to do, the grace of the Master, you will find that very quickly you will not be able to see the very subject. You might still be able to see if there is pain, but you will not be able to see 'I am suffering' because the sufferer itself is just the idea of 'me'. You come to that thing which is to see: what is the one who knows and what is the experience?

Therefore, why does the fear of not having what you need arise? Now, if my perspective is that we are an object in this world—if our perspective starts with this sense that 'I am an object in this world'—then something deeply does not agree with this. Is it because you are actually all there is, but you can pick up the pretense that you are just an object in this world? And something deeper will want more. So the mind's version of this 'wanting more' is this version of: 'If I had this partner, if I had this money, then I am complete. If I had this relationship, then it completes me. If I had this analysis, if I have freedom, then I will become a sage.' All these ideas are all coming from the notion that I have adopted is real.

Then in satsang, what is happening is that you see what you are, and you see that you are naturally all there is. That which is arising is what it is, and that which you see arising as what is—both of this, the witness and the service, all that is manifest and that which witnesses this manifest—that is you. Now, from this perspective, when it becomes your own self and not just a concept, then it is impossible—impossible—to say with integrity that 'I need' because you are already, already. So use this longing, if it feels like fear of not having something, use this longing to prepare your inquiry into what you really are. Because first, before you can decide what you need, you must know who you are, you see?

Then you go into the supermarket and you're conflicted between buying dog food or cat food. So first you have to figure out: is there a character as a pet, a cat or a dog, before we decide what to feed it? You see? In the same way, before we can make a decision even about what I need, I must come to this seeing about what I truly am. See? And as you see what you truly am, you see that you are in fact the source of all things. You cannot have any need. That is what satsang is for. And first time I see you in satsang today, so welcome. Don't get intimidated or something silly. It's not too much or too abstract.

It's not you, you see. Very... this 'me'. You mean the 'me' as the self itself? That depends on what I was saying. This idea of 'me' is like Guruji says, the 'I am' can be used as a bridge or something limited. But if it is causing trouble, then it's only, you know, if it is limited.

But that creates a problem usually. If I have this notion in division, I could see I am the observer of a physical thing, that there is pain. Now I have to say, 'Yeah, I'm looking.' That creates a problem usually. If I have this intuition, I could see I am the observer of a physical thing, that there is pain. Now I have to say I have to be independent of what you see or don't see. There is the experience of pain. That is the experience of pain. And there is a witness of this experience. And that witness and the experience in reality are not separate. For that, we need a notion. These notion boundaries have just been created so that we can look at the seemingly different qualitative tastes of the one Self and be able to communicate among them with some clarity.

Okay, let me take a bigger example. There is no such thing as the world. The world is just a box, and all that is is a set of sensations which are experienced here. We use 'the world' and we club all of the sensational perception and say, 'This is one.' In the same way, there is no such thing as the body. Another set of sensational perception we have clubbed together: this perception here, this perception of pleasure, this perception of a punch, this perception of taste, this perception of sight. All this perception, all this sensation, we club and give it one name: 'body'. But there is no entity like the body which is receiving perceptions. In the same way, there is no such thing as the mind. The entity constructs that we call thoughts, we club them together. We club them along with the construct that we call memory, imagination. These kind of things, you clump them together and call it 'mind'. Then you try to get rid of the mind. But there is no actual entity for the mind that we have found. No, there is no body, there is no mind. Just like there is no body, there is no world. There is, ultimately, no observer and sensations either. This is also a notion that we have used on this one. It's actually just oneness.

But because we want to communicate, we make this qualitative distinction between that which is sensational and appearing and disappearing, and that which remains the unchanging witness of that. This is without any notion; there is no duality or separation. So you don't have to say, either. Ultimately, you don't have to say either that you are the observer of the pain or that you are the pain. You don't have to have any conclusion at all. What is, just is. Even pain is just what is, just like pleasure is. If you're deconstructing, let's deconstruct everything. Then let us become like infant children. Life goes on for them, but they have no concept of what is going on. So the sage is never using a notion because he values them. Sometimes I use them simply because I see that you are as if you are in service to that notion. You start making idols out of notions, even though it might sound like this notion is the final one or any concept. But in satsang, these are thorns that we are using to remove other thorns.

The only type of form that we can play with, the form that we use being just a sensational sensation, is just knowing?

Yes, but that sensation has quality, and that quality is felt. Yes, like a child, the sensation of pain is experienced. The knowingness is there, and the sensation is not separate from that knowingness. It is one, you see? But the child is not labeling it, saying that it is pain. That's the only thing. Observe. The label brings no value truly. The experience of what is, just is, and it is contained in the knowingness. Both my parents, all these people, the people around you, is also because of 'I'. I want you to take better care of 'I'. So we take up all our notions of loyalty, our diversity over the years and weeks. They see that the Guru cannot conclude anything about anything, not one bit. It is an interpretation of the ceaseless happenings. And as we become unreliant on many of these concepts, you become innocent like children. This childlike innocence is then good because to have grown up and then to become a child again is the most beautiful thing in the world. So then, of course, children are by themselves already, but once you grow up to so-called have the sense of losing of this innocence and then finding it again, it's the most beautiful thing. It's about these grown-up children that Jesus said, 'These ones will enter the kingdom of heaven.' These babies. Thank you all so much for being in satsang. Satguru Sri Mooji Baba Ki Jai.