"Make God the Center of the Frame - Every Moment" - 11th May 2026

Yeah.

I mean that's the closest.

Yeah. But what do we make out of the deep sleep state? Nothing. We don't. Yeah. So that nothing from which everything comes, even time comes, even space comes, even light comes, even sound comes, even electricity comes, magnetism comes, everything comes, life come, all the rules, physics, biology, chemistry, they come from that reality which is so beyond comprehension.

So that one is on our side and that one very well knows that for us to meet him in that way is impossible for us in the sense that we are also just within himself as part of himself only. Can I can I just shut down against? So that one is on our side. Yeah. That one of whom Rah, Krishna, Jesus, all of them are just aspects.

Why am I struggling like this? Every third day, fourth day, I come to the same place and I'm struggling and then go into awe, like awe, and again fall. What is this happening? Like it feels like I have to do it. I have it in my strength and I don't need it. When you say you have to do it in God's strength, I feel a lot of fear. And this is my state every fourth day. I'm telling you this you know it very well. So what, so what makes us. Okay my refrain is how to please in this list. In this list is that everything comes from everything. Even the bad comes from them. So he's, I mean everything is in it, it's not like they can have some independent existence. So the baddies are also in them. Yeah. Right. So so then we have to presume that he's going to he loves the and he's not going to love, we have to change them.

So, so now within that grand design, you see there is a special place for love. There's a special place for love. I don't know why, to ask him. Maybe it is unspeakable why it works like that. But there's a special place for love and there is a special place for love for him. And whether we say him as truth or love itself or beauty or all that is, doesn't matter. You see now we were saying last time, I don't know if it was on the broadcast or not, but love is not love unless there it is or it is not really love unless it is polished unless it is polished against opposition. Unless it has some friction on its path. So it has to meet some friction. And that's why the greatest love stories we remember are those which had great opposition even to the point of death. So whether you say Romeo and Juliet or you say Hanja or you say Sony Mahal, all of them had great opposition even to the point of death.

So, so there is something in that where in this grand design, for reasons only he can tell, that special place for love for him is not just allowed to be lip service or armchair love or just a comfortable love. So there it demands a lot of faith. It demands a lot of trust. It demands a lot of crushing of what we consider ourselves to be into constant nobodyness into constant humility, you see. And this collectively, this opposing force for love for God, we call Maya.

Father, you said that there's a special place for love. So what is the other place which is not love? Is all that Maya?

Yes, so that we can say ego or me or separation or delusion or whatever word we want to use. So let's conveniently use the word Maya because it's fairly non-controversial. So this Maya is there to oppose. Oh, you really love God? Oh, Romeo, you really want to meet Juliet? I'm going to kill you if you try. So, so but then the lover finds a way to find his way to the beloved in spite of opposition, and that's why we are able to see what a great love that is. So our love for the beloved who is all there is has also to be tested against. Some call it Maya, some call it the devil, some call it whatever force, but the presence of this force is undeniable.

You see, so what it does is, it plays what we take ourselves to be against God. It plays like it is not saying I will shoot you, it may say all that also, but mainly it is saying let's put the important one in focus which is the me. You see, so it's like u antibodies they start attacking itself, they're meant to do good but they start attacking the body itself, it start, they start taking the body itself as the infection and they start attacking. What is it called?

Autoimmune.

Autoimmune disease. So this is what Maya does. It creates this autoimmune type thing where it puts the so-called me in opposition to God. You see. Because what will happen? When do you lose the love for God? When do you forget him? When me becomes central. When it is: but what about me? I'm going through this. I'm not getting it. And now it may say I am not in awe, so I am losing the love.

For me the prime is that doer, that same loop of perfection or whatever that whole condition. And then you're not in awe, then I have to try to be in it, like that's the message but it comes with immense fear.

But whatever it may be, you cannot suffer without this me being in the center of the frame. Yes. Isn't it? This one has to be seen, something about this one. You see, this one is not you enough. This one is right from the beginning wrong.

Yeah. Please help me, Father, because I don't like being here.

Yeah. But even in this, when you spot this, you see you grab it. You pick it up by the shoulder, the arms. The one that says I want to be. Yeah. Even the one that says I don't want this, I really want to be free from this, is the trickster itself putting itself in the frame. Well, how can we be in God, in awe of God, when this me is in the center of the frame, or implies that I can't take my eyes off you? You see it's spell bound like what like that and then it says okay now but I am not in awe enough. So how how will we be it's being the crowd also. So how will we be in awe when the frame is focused on the wrong one?

And I was practically, I don't know how I slept. Usually something happens and I'm okay again, the same thing I'm doing. So that is love for God.

Yes it is. But is it God for me or me for God?

Many times I do it because I don't want to feel that fear, I don't want to feel what I'm feeling. It's like an escape mechanism. I notice that but I really like, something just doesn't want to be there, I just want to feel better.

That's fine. But in that feeling better, treat that feeling better as the byproduct of putting your eyes back on the one who is really there.

Many times I'm with God. But that feeling better, Maya is still like using everything for that whole system. So we got the root of Maya. No, the Maya will always put me in the center of the frame.

Yes. Now that center of the frame doesn't belong to me. You see, so that is the switch that is needed. Like whatever happens, kill me if you want. I won't go.

Exactly. And whatever I feel, I'm not doing this to feel better. It's only because I love God. I'm not doing this to feel better.

Yeah. Don't use like the like the mind will oppress you that saying you're only doing this to feel better. That's why I'm giving you the, say this part slowly loses everything. It also says you're doing it wrong because you're you're still feeling fear.

I really need your help in this. Okay.

Now, this eye, this me, move that out of the frame and put God in the center. You can do it. Nothing can stop you from doing that. How to do it? Take God's name. Do the inquiry. Whichever spiritual process, whichever spiritual practice is meant to do that.

No matter what's happening, you kill me if you want. That's my attitude all the time. Kill me if you want. I'm not leaving. Do whatever you want. The world can take whatever it wants from us. It can do whatever it wants to this body mind. But I am with God.

That's all I need to hear. That's all I need.

Very good. Very good. Just remember who's at the center of the frame.

Ram. Ram. Ram. Ram.

Say something about that one who wants to feel better. Nothing is needed to be said about that. We know the tricks of that one. Just leave that one. Slowly, your mind doesn't want you to hear this. I'm saying nothing has to be dwelled on so much about the me because when we switch to God then that is the only existent one. The me is the non-existent one. So then to put that one back in the frame over and over again.

But it keeps coming and saying you're not doing it well, the quality is not right. Then who's in the frame? The one who's checking the quality of the sadha.

Exactly. So don't care about the quality. Don't care about anything to do with the me. There is not enough time to love God enough. Where is the time to think about this me?

But then if I'm not doing the sadma properly, then what?

Who is in the frame? If God is in the frame, you're doing this properly. You don't have to worry about the report card from the mind about what is the quality of the sagna. But father. Yeah see. Are you sure? What is the worst case? Okay can we look at that a little like in in the if I can be, angle might be in is.

Father, I'm going to record you. I need to record this. I'm not wanting to hear it, Father. This particular clip I want.

So, let's clarify again. What I'm saying really is that what is the point of any sadna, high quality, low quality? All the best sadna at best can put God in the center of the frame. You see now if God is in the center of the frame you have nothing to worry about. If the me is in the center of the frame there is no sadna. There is no outcome anyway of the sadna.

So it's still Maya's trick, isn't it, in that moment?

Look at it as a simple principle. If God is not in the center of our life in this moment, then it always has to be worse than when he is in the center of our life in this moment. So this point cannot go wrong. Whatever the mi's conclusion may be, however highly spiritual the mi may seem, if mi is at the center of the frame, it is always worse than having God in the center of the frame.

Yes, Father.

You see, so if God is in the center of the frame, it is always better than the most elevated idea of me or the perfect spiritual idea of me or any idea of me. So this pointer cannot go wrong because every moment in our life is better with God's presence. It can never be worse. And God's presence doesn't always start off with a palpable sense of his presence. It leads to that. But it could just be a remembrance of God. You see, it could just be a remembrance of his name.

When that palpability is not felt, Father, that's when the mind comes in and says something's going wrong, you're not feeling it, and something and then it rushes into that.

Yeah, so suppose we play this out. We are chanting Ram, there's no problem. The mind comes and says by now you should have felt the palpability. Okay, perfect. So by now you should have felt the palpability. Now when we believe that thought what happens? Who comes?

Anyways left God.

We have left God. Me has come in the center. The spiritual seeker in the center. Am I doing this right? Am I doing this wrong? So this me comes in the center. So we've left God. No. So in the guise of the checker guy wanting to promote a better spirituality, it actually promotes a forgetting of God.

Now what happens, Father? When you told me in the morning also, then the fear started coming that I won't be able to do it.

Who's in the frame? When you try to resolve it, this is answering God's strength versus our strength. When we try to resolve it with ourselves in the center of the frame, as if we are the hero of the movie, then we are trying to be spiritual in our own strength. When I say that I won't be able to do this then I'm trying to fight it in my own strength. When you are in the center of the frame trying to find the best resolution or even the worst resolution to any problem, then we are trying to fight this spiritual battle in our own strength. When we try with all our might to bring God back in the center of the frame, then that is fighting in God's strength.

Father, I have the same issue like she's saying, it's this the checker guy. So when I'm saying Ram Ram now it's using that, no it's Mariel and it'll come in your voice like so much fear.

Okay, that you're doing it Mariel, that is leaving God. No. Yes. That is to trust that. Who's in the frame? Me. Yeah, so anytime me is in the frame it is leaving. So when with all my might I'm staying with God no matter what the mind is doing, that is in God's truth. As long as you're not being conscious of the fact that I am doing this with everything. Like who is in the center of the frame? Not you. No, no, just slow down here. So what you said is that as long as I am trying my best to bring God into the frame, which is exactly what I said. So you heard it right. But the thing with that is that it shouldn't become about my struggle.

I feel that there's a lot of that.

So then who's in the center of the frame? How do I not have that? By eyes on God. Okay. So why are we obsessed with the attributes of the me and not obsessed with the attributes of him? He is so kind. He is so merciful. He is everywhere.

99% of the day I'm obsessed about myself most days.

Yeah. So that is what needs changing. So what we do to change that is praise him, to stay in him, to say he is so great, he is so merciful. And if the me comes in, it comes in as the sidekick character saying he is taking so much care of me, he is so merciful.

That's the groove changing.

Changing of the groove towards the heart, away from the head, away from Maya, to God's home, to heaven.

This is my struggle. Please bless us, Father.

No. Who's at the center of the frame now? Me. Can I say just one real loving heartfelt invocation of the name is needed, like one real loving.

That's why a lot of this conversation started because that day I said when we are chanting him, it shouldn't be that there's a me left.

Yeah. That's so that's because who's at the center of the frame? It can very much be in our movie: there's this very holy body sitting there saying Ram Ram, that is incidental, with the holy one sitting in the center of the frame. The me who is doing the exercise can become central. No, you see, so we have to avoid that mistake. We have to see that Ram means he is. There is no time, there is no space, there is no attention, there is no belief left for anything to do with this me when there is so much to be spellbound by him. That is all. That there is so much to be spellbound by him. Where is the space to worry about this one?

Like to pour in the other side, not to pour in me, pour there, like pour all this there. Sometimes the smell of the person is still there even in the middle of the chanting.

For whom? Who's at the center of the frame? You see, still trying to solve this in our own strength. Like I know that I have to notice the smell of the person is still there and then do what, just switch out to God. Okay. You see, so just move out please. Move the me out from the center of the frame, especially the me who has spiritual solutions. Now, you see, that can be a very auspicious sign but it can also be the oppressive checker guy. Oh, you're doing all of this, but see there's still this smell of the person still there. How you get rid of it? So it gets you involved in your spiritual narrative and the focus remains on the me.

Rather than being spellbound by God. That's why I want to use this word more importantly. Are we spellbound by God in this moment? Is our life about being spellbound by God? Not just like, actually a million times more than when we are spellbound by any personal attraction that we may have. You see, we can't think anything beyond that one. No. Then when we've just fallen in love we soal crush and all that. So how spell bound are we? We don't notice. Have I eaten food? I don't notice. Have I done? Don't know this. Yeah. When you're in college, you have all of these things. So, so now that potential for us to be spell bound has to be given to God, has to be applied to God in whatever way and he will accept the love in whichever way you want to love him as long as he is at the center of it.

The checker guy of course can use everything to oppress you and say see you are not putting God in the center of the frame. Me is in the center of the frame, then you are not putting God. So you just have to snap out of it using God's name, using your self-inquiry, whatever tool the tool has been given to you to make God central to your life. It is not given to you to make you better at spirituality. It is not given to us so that we become better spiritualists or we become enlightened or we become free. It is so that we love God or God becomes central in our lives. The byproduct of that could be all of those other things. But once once all of those other things become central, is this helping me? Am I becoming free? Am I getting enlightenment? Am I all of that? Then we are stuck in the me me.

Yeah, it's so subtle, Father, because it comes from, the frame again for the person, because yes now that is so clear.

So that's what, we can't do it in our strength because it is too difficult, subtle, everything for the person. You see, so doing it in God's strength means that we bring him into the center. You see, it's like if you're being bullied at school and your big brother comes one day and the bully is there in front of you and said, one moment, you know, don't come, you know, now do what will you do like that. You see, so we switch out this me and we get the big brother into the frame because he will take care of it.

That's such a powerful analogy, Father.

Yeah. Then we don't need to worry. He's there, he's going to take care of it. So our whole posture always has to be this fearlessness and God's strength which is saying you can do whatever you want to me. What is the worst you can do? You can kill this body mind. Kill it. You see, bring whatever, take your best shot. I am not going to leave God. That has to be our inner posture always. The minute we become weak against the mind then it bullies us in this way. You see? So be meek with your brothers and sisters. Be loving, kind, compassionate. Uh forgive them 100 times. Uh do all of those sweet things but not with your mind who is selling Maya to you.

Immediately the mind. Who is in the center? Exactly. So, it's a very powerful way to look at this. I feel that no because every time it's about what's happening to me, the me is getting back into it. You see the spiritual ego. So, this is called whether we see it or not, this is called spiritual pride. You see the spiritual problems and solutions that we're trying to solve for ourselves is only a product of spiritual pride. Thinking that I know some spirituality now. You see, so then it's very good that you spot this because then you return, like if you're chanting Ram then Ram has taken over. He has taken over. Because there is even after that there is: oh, I am doing. How does that come? It comes as a thought.

Ram. Ram. Ram. Ram. And what I'm trying to demonstrate with this silence is that it's either God's name or it's sheer silence. There is no room for anything else. There is no value in anything else. You see, there is no value. What valuable thought can you provide to me? What part of the narrative will you spell out to me? What will you tell me about what is happening? I would rather take the Lord's name instead. You see, so it cannot put the me back in the center without our allying with that thought saying that yes, this is my truth.

So I'm saying the good news for us is that to stay with God is easy. To put the me back in the center of the frame relies on the fact that we give truth to what the mind is telling us. You see, and the more we become vigilant to that, the more we become used to not buying into these ideas of ourselves and our specialness, the easier that will become.

I see that. Then that starts for a while and then something comes as I must do my part.

Yeah. So that, what does it put back in the center of the frame? Yeah. Leave it. Leave the thought. The harad can still happen. There is no inauspiciousness ever in taking God's name. You see, but just whatever, why should it happen? It will say because this will be better for you, you will progress. Now you've done one hour of chanting, now do one hour of harat, see how much you'll grow. So still the me in the middle.

So why do we do our practice? Because we have no other way of showing our love for him. Every other way that we try and show our love for him, we forget about him in a minute. You see, but when we are reminded to constantly take God's name or not fall for false identity ever, then we are able to stay in that. We are able to stay in that. And these are time-tested methods.

So this thought that comes, that Father wants me to do this, is me again back to me.

It's not the love of God naturally.

But what I'm saying is don't throw away the me from the center of the frame. You see, but don't have to necessarily throw away what a spiritual practice is. You see, because this is a setup also. You know the mind can also set you up saying see now I'm going to do the haripad only for me so I won't do it. You see, so use God's name, use whatever spiritual practices the sages have told us and that will help us to keep God in the frame. You see, so what I'm talking about is like post facto or in the middle of the process when we are becoming the claimments of the practice or the claimments of the fruits of the practice. Don't fall into any of those traps.

How do I do the hurry? Every day.

So the thought comes that I must do the hurry part every day. But there's still I, there's still me. I am doing the hurry part every day. Why should you do the hurry part every day? The mind always provides reason. Father said so many different things. We forget God, the focus becomes ours. How to get out from there, Father? Hand it over to God. You see the me coming. So hand it over. Whatever makes us put God in the center of the frame of our life in that very moment: if it is taking God's name, take God's name. If it is taking a breath, take the breath. If it is asking who am I, ask who am I. Whatever brings the focus out from the me.

And never get into that mode that I have understood this because who is at the center of the frame? You see? Or never get into the mode I have not understood this because who's at the center of the frame? You see? So either of these positions are detrimental. And this can sound like a no-win game for the mind, but actually it is not true. God. God. Now what happens is the danger of this knowledge, any knowledge. The danger of all spiritual pointer is what? That I have understood it and based on the fact that I have understood it in this moment I am still in the center of the frame.

Yes.

Exactly. No, getting it. I'm saying something. I'm saying put God in the center of the frame. And you have said yes, I have understood this. Now, who's still in the center of the frame? You see, so the what is needed is the immediate jump, not the understanding. Like you have understood many greater things than this. There is no such great thing in this. You see but something in us has that impulse that I have understood. Let me express how I have understood this, is how you see, still me me. You know what I mean?

So just now you said when you said Ram and then you said the next Ram and the the silence in between those two Rams is what you were pointing us to. It's like so so sometimes I'm doing the japa and then there this or hearing a bhajan and then there's this complete still and empty and then I'm just checking that the mind says no no now just get back to doing the chapa you know it's like becomes like that's not the yeah I don't know I mean that's not the end you have not done it like some five rounds are not over yet so you've not finished your you know whatever you were supposed to be doing I mean I don't feel that it's true what it's telling me but I just wanted to check with you because so when the silence breaks.

I cannot give you an answer of you must follow you must not follow. I can only say that whatever it is put God in the center of the frame. So if by you doing the japa you're going to be in the mode of I am doing the japa, me is chanting Ram, see I'm chanting Ram this is my seventh mala, this is, if we get into all of that, then still Ram is secondary it's still better than not chanting his name. Okay still maybe a million times better than not chanting his name. Maybe that is what you need to do to step out of that maybe initially. So please don't hear this at all as if I'm saying don't do the practice. If me is going to be in the center the point of the practice is to remove me from the center.

But that silence where I reach I can just stay there. I don't have to do those five rounds because I made some decision to do five rounds or whatever. Right. Till that mind comes back chattering. Then I can come back to saying that.

Yes. It's never about the content of the thought or the content of what Maya is using. It is about what is our perspective in that moment. Have we switched out from the me into God or no? So for me when I've switched, switch on the mic, when I feel silent it's still then I for me I've switched out of my head, I mean that's for me, that's I've left that till it starts talking to.

You are, you, who is at the center of the frame?

Okay this is just.

When you are left in silence who's at the center of the frame?

God.

Just make sure because it should not, there should not be a me there in silence. You see because it is not the silence that we are talking about then. Like we keep saying, no, if there is one who is being open and empty then you're not being open and empty. If it is said the practice is to fill the soul with God. And the me is the soul. No, me is not the soul. The other one, the false one, not that one, but the soul is the me. And to not take the false one but got to fill it up. Yes. With whatever practice. There's no danger there in approaching it like that. Just uh make sure that whatever the practice is that God is at the center of the frame moment to moment that is the only way to fill yourself up with God.

So how we started was to say that we, our ability to normalize that which is the most astounding, is what is holding us back somewhere also. You see, because we are saying that there is a niruna Brahman. We have, we may even say I have an insight that my reality is Niruna Brahman. Who is Niruna? No attribute, no time, no space, nothing can be spoken about him. Even all of that which is spoken about him is just a pointer. Now from within this it is not a dark empty space. Please don't imagine some dark state of something from which emerges like the big bang a universe. It's nothing like that at all because even dark and empty is attributes, even dark is an attribute. So it is unfathomable, his reality, your reality, whichever way you want to put it. From that comes the boundless being, a boundless being, and boundlessness we cannot fathom. We cannot fathom. Like I keep saying we lose track after 10 oranges. The minute we say it has to be exactly 17 oranges you'll struggle. So forget boundless, we can't fathom the boundless. Now the boundless one God himself God. God. You see, so all three layers are God only. Father, son, holy spirit, all three layers are God only. Niruna, saguna, Atma, all three layers are God only.

So then this boundless one makes a home in our heart. Let's not worry about what this means in our heart. He is present and available to us in the form of the atma within. And what are his gifts? The highest guidance, the greatest love, the deepest rest, the comfort, the ease, the feeling of contentment. Everything is his gift. That one from which the whole universe emerged is sitting in your heart. And what are we obsessing about? A bundle of concepts. Just a bundle of thoughts. Just a bundle of beliefs that we've picked up about this imaginary me. So Maya's job is to make us in awe of this me, which is actually nothing at all. It's just a waste of time. And to leave the awe of this fact that that very nirvana from which billions of universes arise and go back into, that one is available to me in my heart. And the best part is I can love him the exact way that I want and he would never hold it against me.

So I imagine that one can be worshipped like a little baby, you see, or a good friend, or even a younger sibling, a child. He allows himself to be loved in this way because he realizes that in this play of leela, Maya, his creation using himself because he is all there is. His creation of us has put us in this very limited way of existence where we are so obsessed with name and form that we rely on name and form even to love God. Is that not like awesome? It is extraordinary. Now the thing is that the more we are still in name and form the less awesome it'll seem. You see, I'm not talking about the form of how we are loving God, that we are fully allowed. But the more we take this body to be real, the more we take the identity to be real, the more we are constantly dwelling on this, then there's no space left for awe for him. You see, and the more we are living in awe for him, there is less space for this self-obsession with me, what about me, even our spiritual idea of progress for the me. You see what is happening to me? All that becomes meaningless more and more.

Father, that simple prayer. Replace me with you. But this me and this I just sneaks in without warning.

Father that pray? Father. That we. That's such a simple prayer father but so. Yes. That's what we intending now because this me and this eye. Yes. Just sneaks in without. Yes. So by the time you get to the re part that the me not be there, the replace me with you. You see it is just like I am doing the prayer replace me with you. Is that good? Is that bad? You see then we are still in that me-centrality. You see although our prayer may sound right so just replace me with you. There is no delay there.

Yes, it is replaced. But Father, how do we even forget the wowness of God? Like how dense is this reality that the wowness of God is forgotten, Father? Like how steeped are we in this?

Steeped and it is steeped and it is God's design. Maya is also God's design. Remember what we said about the opposition to love. The stronger the opposition, the more there is evidence of love. If our love is not strong enough to transcend the non-existent Maya, then how strong is our love for God? If our love is not even strong enough to transcend the non-existent Maya, then how strong is our love? If our love is not strong enough to see that which is plainly obvious that there is no such me actually, then how strong is our love? If our love doesn't settle on the beloved for even two minutes then what is that love?

You see, so because in Maya we are obsessed with this self-love, the small self-love, egoic love for ourselves. The awe is always centered around this me again and again, you see, and it can use every pointer like am I in awe? You see who's at the center then again? Now words cannot express how awesome he is and his way is, and yet we try to give a sense of that in Satsang. Because when I try to tell you about the Lord of all the universes and everything that has ever come and gone and everything, it is to give you a taste like a sampler of that. No words can really express his greatness. You see how we forget that? The very one who came as Ram and Krishna, the very one who is playing as the very life in all of us. You see in Maya's hypnosis, we forget the awe for that one. The more we live in the presence of that one, the more that awe grows.

Yeah. Father, please bless us all. And that awe is something that.

Who's at the center of the frame. Yes. So full blessing always. But remember that this is the trick. Many times it will use auspicious-sounding spirituality to keep the me still at the center. Very like nothing, nothing for the me. I love God so much. I just love him so much. Where is the space? I don't remember who started the looking at him. Who started the looking at him? I don't remember whether that was a human, a caterpillar, a cockroach. Who started the looking at him. Don't remember the name of that one. Don't remember the shape of that one. That is the level of awe. That is the level of love. We start the beholding. We start the glance of love. And we are so caught in that holy glance that who remains here, who's doing the looking? We have no recollection of that.

What is a human? What is a rat? Am I either of those? I don't know. I only see the beloved. I'm saying that should be a posture. Very often that is not my posture. That is what I'm going towards. But that is what we are going towards.

Is this the prayer of quiet? It's one only.

This in fact is the prerequisites for the prayer of recollection. These are the prerequisites for the prayer of recollection. So the prayer of recollection leads us to the prayer of quiet, the prayer of union, the prayer of jubilation. All that will come by his grace once we are recollected. Once we are split up ourselves between me and God, mostly me, little bit God, then that is not even recollection yet.

When we say Ram.

Yes. That's the pointer to the quiet. And the more bhav you can build, the more of ourselves we can bring into it, the more love we can bring into it, the more feeling, the more joy, the more awe, the more of ourselves we can bring into it, the deeper the prayer is. One word is the pointer to the quiet. It is the intention behind it which is the true prayer.

In silence, Father, is centering prayer not that silence?

In the silence, what can we go to when we achieve a silence that is an active recollection? When does it become a passive recollection? When he pulls us in to that deeper, which is what I'm calling the prayer of recollection, and he pulls all our faculties in. So let me tell you the difference in the active recollection. The active turning inwards, it feels like I have to put a little bit of weight to stay there. You notice that I have to pull my attention in in some way. These are not describable things but I provide the paperweight. That is the active recollection. Then it becomes a passive recollection. So this is before samadhi states. When he has pulled us in, then he is providing the gravitation from below, and to come out of that I need to exert some weight outside in the other directions.

So what became like: I am keeping myself in inward focused but to come out would not be any effort. You see it just, in fact to keep inward is the effort. You see, then when that becomes passive, then that becomes recollection. When I want to come out of that then it feels like I have to apply a pull outwards. Earlier I was keeping a weight inwards. Now I have to apply a pull outwards. So that means that now he is pulling us from within which is the passive. So that inner focus that akagrata is coming from God's pull inside. You see, so we are then in that passive recollection. That passive recollection leads us to the prayer of quiet, the prayer of union. Whether you call it sikalpa samadhi, nirvikalpa samadhi, all of these states come as a result of that.

You see, so the best we can do is come to that where we use the tool and we bring ourselves into the in innerfacing silence with whatever tool we have been given and we stay like that by exerting a push onto our attention and other faculties downwards towards the heart. The more we learn to live over there, we are blessed with the highest gifts. And one of them will be the deeper calling where the minute we make ourselves available over there, he starts to pull us in. And then it doesn't seem instantaneously possible to take ourselves out. We have to apply some wiggle to force ourselves out of that. You see, so that is when our active attempts to meet God in our heart have become God's grace and he is pulling us in to that holy place. And this happens in any spiritual tool, whether we are taking God's name, whether we are doing self-inquiry, whatever process we may be following. Any spiritual practice only brings us to the active recollection where we try to collect our faculties and turn them inwards and we hold them down with the holiness of the practice which has been provided to us.

Father, Father Thomas Keating says that when he says you want to know who God is, why don't you allow God to tell you that? Is that after active recollection?

Yes. When after active recollection is the part where he begins to reveal himself to you. So you see why it may sound like why is he getting into all this? All this is a process of grace and I just have to do my part. I'm saying all of this because many times we encounter a darkness like a dark empty space within us and we say yes, pure awareness, that's the niruna Brahman. It's not like that. That is the holy place, that is the doorway to the inner temple. There is a deeper place. Sit at the doorway also when he pulls us in. But now allow that revelation, allow the love to deepen, and we start to see the true texture of heaven, the true texture of God's presence.

You see, so I'm trying to prevent any spiritual sightseeing where the spiritual sightseer takes a ticket inwards, has some experiences, and then comes out and says this is my experience. You see who's at the center of the frame in all of that? The me remains in the center of the frame. The me must not escape whatever spiritual process we are in. The worst case scenario is the me becomes more elevated than before. Now I'm spiritual. I have had this experience. I have understood so much. Yes. So, it's a razor's edge almost.

So if our prayer is completely contaminated by: what's happening to me now, am I getting it or not, am I deepening or not, what is my state, am I liking it, all of that, then we are mostly praying to the me and not to God. The me is central still, not gone.

Father, the grace that fills your heart now after prayer, you feel like you are receiving blessings but that feels like it's for the me. Like even after prayer sometimes there's deep, deep peace and there's deep, somewhere it feels like a blessing for the me.

So father the grace that fills your heart now after prayer and you feel like you receiving blessings but that feels like it's for the me. Like like it feels like I am re, like it feels like for the me. The me what the me is receiving it. No like say for example this, like even after prayer sometimes there's deep deep peace and there's deep. You know somewhere it feels like like a blessing for the me. Yes. So who is at the center of the frame? What is the how would you picture receiving a blessing?

There's a greatness there's a great power God whatever name you want to give to it and there little old me receiving the blessing.

So who's at the center of the frame? He is. You see, so servitude, humility, being the recipient, falling at his feet, being tiny compared to his greatness, all of that, he is still in the center of the frame. You see, so the path of the bhta is this way that he keeps himself in the frame, but just as a servant, just as a nobody, not somebody special, not as a special servant, none of that. So that's why I said center of the frame not fully occupying. Not fully occupying the frame. So because the path of the bhta is that he's also in the frame as a side character, not even as Robin of Batman and Robin, you see, just somebody who is in awe of the hero, not that we must be in awe of the hero.

I have one more question. So just to finish that analogy, the one that Batman saved, in that particular moment that one is a tiny one, he is the one with full strength. So then who was at the center? God still is at the center. So as a recipient of his grace, as a recipient of his mercy, just make sure that there's no specialness in that recipient. There's nobody special that I am so special that's why I receive a special grace, that's why I had prayer of union, that's why I am in prayer of jubilation, that's why I have nirvikalpa samadhi. If it becomes about that one then again contaminated. But to be a humble recipient of his love, his grace is fine.

So where is that photo of grace? That one can be possible. Okay. So let's use this as an illustration. This one is a very popular photograph. It's called grace. So this one, who's at the center of the frame? God is. Although by looking at the photo you may say that this man is at the center of the frame, but because of his posture it is apparent that God is in the center of the frame. So he may not be perceptible in the in the perceivable frame but he's still the most important one. Thank you. When it is heartfelt, it is God only at the center.

Closer, my closer.

Yeah.

That's not that close. Okay. So this question has been there for a while and I've just remembered it just now actually. The there was a time when you gave me the metaphor when you asked me if Ram Ji is here right now, what would your posture be? Yeah. And it immediately like like everything changes because I was able to like see like you know in a way, whole Ramji here. And when it went away, no like for a long time like I've been hankering for the same thing but it's not come back, no matter how much. Not that, like I know there was something different so that is also being concerned about, that's me in the frame no again so I shouldn't be.

I want that back.

So when the narrative changes from it is so wonderful that he is here right now to I want to experience him in that way again, you see then we are applying my will. Me is at the center, what I want out of him, rather than his greatness. This is a very beautiful example. How did it start? Because for that moment when that question was asked, you met at a deep place his greatness. The fact that he is present with you and what a blessing that is. The focus, the eyes were on him. You see, then what happened is: oh this feels so good. This feels so good, I feel so nice, this is so natural, I wish I could always live like this. So in that process the me becomes back in the center of the frame.

So even now to come back to it actually is not difficult if you don't check for what is happening to you. You see how great is he the one that is with you right now. Imagine he just walked in through the door.

I'm still not able to.

This is how Maya works. So it is okay, now are you still checking for what's happening to you? It puts that doubt in our mind that you're not doing it right. So it keeps the me persistently at the center without using even spiritual experiences. What is important is to recognize this that in your innocence he is palpable, available here. And anytime we try to force it then it is the loss of innocence. Huh? The other one is saying but what does that mean, will I get it back or will I not? You know, so it says like that with with keeping the me again in the center of the. I feel like I'm tired of hearing myself say center of the frame, you see. So then the idea again will be how do I come out of the center of the frame? Who's still in the center? How do I Ram? Rah Rah Rah. Leaves no space for the me who is chanting or who is remembering. Full bow, full love, full emotion, full surrender, full everything that we can bring to it, that there's no space left to evaluate what is happening to this me now, or who is doing the chanting. Who started chanting the Lord's name? I don't remember. That should be our aspiration. Was there an Ananta doing it? Is all that is being spellbound, it's so caught up in him that who started the process is not relevant anymore. So great is he in niruna and saguna and atma, in aspects where he reveals himself, in the light of the atma in every single way he's so beyond, that where is this time to think about this bunch of food, this food bucket, what is so exciting about it?

And one trick is: if you're not able to put him in the center of the frame, then just praise him. Even if it starts off sounding like lip service. You see when we say Jai, it means glory to. So glory to is to praise him. It has the effect. It creates the space for him in our lives to praise him in that way. And all religions have this. All religions.

The trickiest one, the most devious one, the most devious protagonist of our movie would be the spiritual me. The me who has understood some spirituality. No, that's tricky because to dislodge that one you say take God's name and inwardly you are saying don't tell me about it, I have taken God's name for ten years. You see, this one when it gets lodged, that's a tough one.

Namaste, Father.

Namaste. Ram Ram.

Father, by God's grace if we are praying more and more and more, it's seeming like he's stripping you of your attachments because it's so apparent. In the moment of the happenings you see it's your attachment, and you just see it. And when you see that Father, what comes naturally is like getting thrown at the deeper end of the pool and you're trying to throw everything, your hands, feet, legs, whatever, head, whatever, to come out of that, and that naturally leads you to beg him. And it starts with some form of guilt, Father, like I failed you, I've failed you, I've failed you. Have you forsaken me? That's Christ's highest prayer at that time. It's that excruciating in that sense of things, Father. Is that still keeping me at the center again and asking, Father, where are you, please come here? Is that okay?

Yes. Yes. It's completely fine. It's completely fine because who is the higher in that frame? He is the higher in the frame. We are humbly begging for his presence. We are making ourselves tiny in that. So with our love, with our humility to see our limitation, when we call out to him it's perfectly fine. See that's what I was saying like about that photo, that although that man seems to be in the center, actually it is God, because what is shown to be higher is God. He's just taking himself to be the small one asking for his mercy, his grace. Your helplessness, knowing of that helplessness and calling out itself is in awe of God and is some form of humility. Completely. Exactly. To turn to him itself is a humility. We are so caught in Maya and the me-story that most things we still feel like I can handle this, I can do it.

Yeah. You feel so helpless. Just can't.

So that helplessness is a holy helplessness. You see that we are getting closer to how things really are. That without him we are helpless for our next heartbeat. Isn't it? We are helpless for our next breath. So to realize our helplessness is to come closer to reality.

I just wanted to say your last Satsang when you sang that bhajan, it's something that we do at home as well and it just brought in like a sense of familiarity, like God is calling home and here I am today but it just feels very powerful. Thank you so much.

God's grace alone. I don't remember how it happened but I saw that video was sent and I felt like people must be a bit tired of seeing this one giving discourse. So let's put little bit of a change.

See Maya means that we are not astounded by the fact that he is here now. You see, so to the level that we are not astounded, Maya still has its effect on us, that we are able to take our eyes away from him and to be able to say what about me. That is still an act of Maya. So just to use that example again, if Ram Ji was standing right here in front of me, he was standing right here. Then there had to be a great force which would allow me in that moment to still turn towards this body mind and to be able to say what's happening to me in this. Am I finding it good? Am I finding it great? The ability to, in his presence, put in a narrative the story of the me, that is what is called the play of Maya. How is it possible? One of the tricks of Maya is to say but what is the proof, he's unseen, show me the evidence of God's presence. And then if spiritual experiences happen to us, then that becomes a trick also, that he is there only when the bliss is there. Why am I not feeling anything? Why am I not getting into that? Like her question was I felt so much sweetness, deepness, all of those things. Now it went away. You see? So it brings this. Hello baby also. Yes. Very good. Hello. So the ability to or whatever I don't shouldn't call it the ability it's more like a disadvantage that when we are able to dwell on ourselves in spite of the fact that the Lord himself is here.

He lives in our heart. But he lives in our heart doesn't mean that he doesn't live anywhere else. He lives everywhere. But his hand is calling out to us in our heart saying hold my And you see so he's reaching out to us in our heart openhanded saying come, your beloved is here, the Lord of your life is here, all that you are asking for is here. So in spite of this fact, and most of you can now testify to the fact of that. And the rest of you have to rely on faith, have to rely on the teacher's words. But all three should be enough evidence. See, so to be able to then bring focus back on the me in spite of all of that must require a great force. Am I feeling bliss? Am I feeling joy? No. So that requires a great force called Maya. The Lord himself is standing in front of us and we are concerned about our thoughts, our feelings, our posture, our thing.

The more you become residents of your heart temple, the less interest you will have in the state of the me. You will just become more and more love-obsessed. You see, love-obsessed with God. And there is no barrier he has placed to that love. You take me as form. You take me as any form. You take me as formless. You take me in whichever way you want. You see, he has not made himself available only to the mahagyanis or the mahabhaktas. He's made himself available to all of us.

So, so let this be, it's been my feeling since the beginning of the year. Let this be the year for awe for God, that we live so spellbound by him that we lose all specialness about me. There is nothing special in me anyway. There is nothing special. If the center is a bucket of food, then how special will it become? Every moment that you are spellbound by him, that moment becomes your spiritual wealth. You have added to your spiritual wealth. You see, every moment you spend focused on the false one, the me, you have made a withdrawal from your spiritual wealth. Simple oversimplification, but sometimes helpful. And I don't even know maybe it's not an oversimplification, because he's made it quite simple. He's made himself accessible to everyone by keeping it very simple.

That's why Tam Maharaj, uneducated BD seller, his guru by professor GD ran, Guru Dv Gi Ranady, GD Ranady, RD, one of these Ranades was his guru, was the most learned one, he was the professor of philosophy at Ferguson College in Punea. You see, but both had the highest inside. So he's made him accessible to himself, accessible to everyone. Can we see what you printed? Now you can keep the one. Wow. This thing. Wow. So we wanted to add the full commentary. That's not going to happen. Thank you. Thank you, sir. Thank you.

So this happened because Claudia said to Nathan that she wanted his help on creating this PDF, which he wanted like a workbook of the hurry part. Some of you are in the group of the Harip part, which is the great Indian sage Ganeshwar's gift to all of humanity, and he promised that anyone who really does this regularly will come on the true pathway to God without fail. And it's a beautiful scripture because it's a very beautiful amalgamation of the highest and the simplest at the same time, which is rare. Many people think that the highest must mean the most difficult but it's not true. So he has made it, and I'm not at all implying that this doesn't have nuance. There is great depth in every single line that the sage has used. So when I say it is simple it means that everyone can start on it. But if we were to spend our lifetime just studying this, it would be more than enough. So like with all great scriptures that is the case. It's deeply nuanced, deeply packed with power in every single word he's used, used very precisely. Clearly the hand of God is involved in the creation of the scripture as with all scriptures. So Claudia wanted a workbook of the harad. She had said very specific specifications, which was that the words will be there and then there will be the possibility to take notes on the right hand side. I felt that is a great format. So I didn't have anything to do with this. This was AI agents doing the work and they created this PDF. So but I feel this will be a great gift to all of us. So the soft copy of this is available on the AIAT WhatsApp group and also it's on the website. Maybe the link is not visible. I can share the link if anyone's interested. Is this working properly audible? Well, I spent the first one hour shouting now I can't hear myself. Quiz pop quiz.

Now a pop quiz. Those who know Marathi have an advantage. Okay. What is the tune? Atma say what is the criticism. You want somebody better, better equipped to sing to sing. Yes. Come. So but the quiz was what is the what is the sage pointing to in this? Then you see in ten directions you meet him in all. What are these ten directions? In India we had much more of everything. Like in western logic there's only two, true and false. But in India we had true, false, neither true nor false, both true and false, and the fifth. No so in west they have only north south east west, in India we have 10 direction. Okay. Don't ask me what they are called. No I'm not making it. Okay. I don't know if that's true or not. So what he's saying is that the the name of the Lord in the form of Ram Krishna or Ram or Krishna or Ram Krishna together is so deeply imprinted in him, that that atma which is the light of Ram itself is apparent to him now in all directions, even on the outside when he looks. So many pointers in just one line. He's given us the direction that our heart must become imprinted with the Lord's name. And then he has said that as an effect of that we start to see God everywhere, in everyone, in everything. So beautiful.

Another verse: duality doesn't get swept away without the knowledge of the guru. So the guru, the atma, the Satguru within, sweeps the duality away from our lives. So without such a guru, without non-duality, how will you ever chant his name? So all those who are proud about their non-duality must read this verse. He has made it the prerequisite to chanting the name, and somewhere else the vice versa also. So anybody becoming very proud about their name-chanting, say: without non-duality, what have you got. So this is a great example. Just in one line he has brought us to the unity of both the paths, that till we see caught up in separation, in me and other, how will we ever come to the Lord's name really? And till we don't take the Lord's name really earnestly, then how will we come to the absence of separation? That such a beautiful scripture. Exactly. Until you take God's name, you can't be rid of the ego.

Another verse: the life of the devotionless person. Their sins, the absence of love in their lives, or the lack of loving actions in their life, have piled up so much, like they are a mountain. And what happens when they become like a mountain? They become hard-hearted. Like vajra is Indra's weapon which is supposed to be the hardest, the strongest weapon. So then we become that hard-hearted that it is as if we are cocooned in something with that strength of the vajra. Haven't we all seen, like if you look back at our own lives before we came into spirituality, what was our texture inside? We were just so caught up in the me. There was no subtlety left in our lives, no innocence, no softness, no simplicity. It's a very crude existence. Very crude existence. So he's saying this is the state of the fate of the devotionless. It opened first. It opened the same one again. Car is car. Yeah. Come on.

Another verse: there is no time or place, there are no regulations, rules that apply. You can do it at any time. You can do it in any state. There is no problem. That's the best thing about it, that you don't have to bother with any of that. So many ritual things are there. None, no oppression is possible, because in the guise of doing it correctly, people have oppressed. A tiny minority has always oppressed a great majority in all parts of the world. And Jesus was raging against the Sanhedrin and these so-called priests of God at the temple in Jerusalem. He was raging against that, that you made God so difficult and inaccessible. So he came to tell everyone that the kingdom of heaven is within you, you don't need to go anywhere. Because we don't need to go anywhere doesn't mean it's wrong to go anywhere or we should not go anywhere, that is taking it too far, but it's not needed. So there is no time or season for chanting the name. Basically, you don't have to check on anything. You don't have to check on whether you have bathed yet. You don't have to check on whether you brushed your teeth yet. You don't have to check on anything at all. You can take his name. You don't have to worry about even if you're mispronouncing it. As long as your intention is right, you are fine. It's completely fine. You see, and then both sides are redeemed. Both those who are alive and those who have gone. Imagine what a promise to make. This you're taking the name. All sides of the universe are redeemed. Let's take the later ones. That one even I had forgotten the meaning now. Okay. Who knows this? Yeah.

Another verse: there is no easier path. There is no simpler way. And do not hastily run to other path, implying that do not rush to other things if they seem more complicated or more advanced and things like that. Don't leave God's name for that temptation. So he's just very clearly saying, and Tukarami later said what, that I promise you, somewhere he said like literally, like I swear, there is no, you don't need anything else. Same thing, again just open it which is naman sadhan. Let me read it in Hindi, is the easy. So we tried, AI tried also to fix in the same meter the Hindi also. Some there was something where it was being forced fit in the meter. So I made it loosen up a bit and said use one or two extra syllables. But the meaning should not be wrong or misplaced. So in some places you'll find that it's not exactly fitting the singability. So what is the sage saying? He's saying that it is a very simple path and the weight of lifetimes of sin will be burnt away by us taking God's name. You see and somewhere else also he said that although it is so simple it is still very rare. Why is it rare?

Faith is difficult. Initial belief also, because we somehow feel like this can't be it.

Too simple. It's too simple to be it. You see, also Maya doesn't like it. One of the reasons also that Maya doesn't like it: it tries to distract you away, it tries to play all sorts of tricks, don't do it today. Repetition is very boring. You start to get restless after the initial few weeks of sweetness. Then it may seem to get very dry to go through all those phases. That sort of makes it very rare.

So good. Like you can chant and ancestors will find a place in heaven.

Yes. Yes. Can be free. Sama sihar sama sam shrihari shamadama harala shamadama hurry jala. What is this sama buddhi? That you're not, you see, how to be in samabuddi nonduality. Don't interpret, don't label. Once you start labeling, once you start differentiating me and other, then it is no longer economy. It's no longer possible to remain without uh distinction. So when equal vision is embraced, so God, God everywhere, these only see God everywhere. Then har stands supreme over tranquility and self-restraint, that once we start seeing it in this way then those that seem to be the prerequisites for our spirituality you see that is naturally attained, we don't have to worry about coming to tranquility and self-restraint before that. So start taking God's name, all these will be given to us as gifts.

So this workbook is available to everyone. I said initially only for those who are interested in deeply studying this scripture can join the group. Maybe I should not have said that because many times that can become an opportunity for the mind to resist: am I really interested in deeply studying this? I would strongly encourage everyone to dive in. There's nothing to lose. Every time you read the words of a sage or hear the words of a sage you have nothing to lose.

Father, I'm also getting very pulled towards Radharani and the name of Radha. So Father, is that all right? Because sometimes I feel as if I'm doing a disservice to Ram if I'm saying Radha.

You're betraying! So that's why always remember that one God only. Yes. That there's only one God. All these are ways to love him and whichever way you love him, he accepts the love. So if you're feeling attracted to take that, these marhati sages also made it very simple to us because they're like Ram Krishna Ariesa Val whatever you want to do. And if they were exposed to Rahab bakti I'm sure they would have added Radha da every every this thing so. Thank you. Like we went to Alandi, we went. And there there I said how does everyone greet each other? They said Ram Krishna hurry. That is the mahamantra for them. Ram Krishna Hari. So this confusion of should I do Rama or Krishna, many many years go in that only many times. So Ram Krishna. But if you remember that he is one and he is unnameable and yet in his kindness and mercy he accepts all names. Some other sage said in the har haram kan, he said your million names, anybody takes one of those millions of names of yours, you still hear them completely. So he's often accused of sounding a bit egotistical. Name see Ramakrishna but he's going on chanting Ramakrishna Ramakrishna. The best example is Shiva takes Lord Ram name and Lord Ram takes Shiva's name. So there also it is. Hurry hurry hurry. What I feel in a year or so we may remember most. I'm still far from that. Yeah. Because we do it often and then often we go into sleep or meditation or so we stop hearing the last few. That is one but hurry hurry hurry mantra mantra not something. We can do lecture on it, lecture how you pronounce, or we can just, whatever we, there are no rules or regulations.