"Nothing" Is Empty of Even Itself - 5th September 2018

So all of this is just resistance to not knowing. Just a resistance to not knowing. The mind fights back. Guruji says, "Don't make tattoos out of my words." To save us until the disease. Everything that you hear even in satsang is not in itself... the words in themselves are not the ultimate truth. At best they are these devices, provisional devices that are being used to point you to something beyond them. But every concept is troublesome, including "beyond." There is nothing which is beyond which is not here. So this is the struggle with language. As we transcend that which is false, you see that this truth which has been so naturally present... so no tattoos, no monuments, no idolizing, because no words are fundamentally true, inherently true. Just like everything else in the world that Guruji says, nothing in the world has inherent meaning.

And I don't know how to say this, but if nothing in the world has inherent meaning, then the term meaning itself doesn't have any. If we can forget about... it's not like you come from an idea of meaningfulness to an idea of meaninglessness, because that can seem like a sort of nihilism, you see. But there is no such thing as meaning. It's not that there could have been, but it is empty of that meaning. It is just that there is no such thing as meaning. So that doesn't even allow you to get into any sort of meaninglessness. Even this idea that life is meaningless is a fraud. This wobble include, wobble and float, a dimensional government food. Don't settle for anything. See where that goes.

Yes, in the sense that like we can say it like Guruji said, nothing of the world has inherent meanings. So if you take that, maybe nothing inherently has any meaning. That doesn't mean that it is meaningless. It only means that the term meaning actually itself is meaningless. Like meaning doesn't mean anything because nothing has it anyway. So what does it apply to? If nothing has the meaning, then what does it apply to? Nothing. This is the thing that without meaning our ego cannot survive. Now it also makes meaning out of it, buzzing over, "So meaningless." But that is meaning. All through your giving is meaningless, then which should be empty of that.

So these terms, ignoring the earth meaning, they don't have to leave. You know that knowing doesn't know anything. The convenient now, empty of this, you feel left. It is going to collapse it, or this life is cooking. "I lost mine anyway." That some people clear like that, but you haven't. Because this thing you feel like you know about that, when I lost finding you in the year, they've given them what to do to get emptier than that. Just happened. It should happen now. This happened no matter what it was. It is not here in the freshness of now. Now if I say, "What is troubling you?" Don't take a second. Don't take a second to do it. It is not possible. I would be a fraud if this was not true, that naturally what is originally your nature is itself not... if itself burdened, if itself has some natural conceptual meaning that still remains, then I don't know anything. I am just talking rubbish. Please stop coming to satsang, all of you. But as life, I'm fully here in this emptiness. You need to see that none of our conceptual garbage makes it through this one, this one. It doesn't make it. So it is dead, but it gets the leaves of life again.

And this only boats what you think is important to you. There's a deck of suffering. There's four different types of comments. Do you know it is four different types of cards? You know: relationship, security, body, freedom. Now the mind has only these four types of cards and there are all these plays. I think that's it, that's all. So everything that you think you know is actually a misery card. You might be lucky to get a "get out of jail free" card. You might be lucky to get a "get out of jail free" card, which was actually a mystic power. "I don't want this. I know this relationship is this. I know this money should be like this. I know this body should not be like this or like that. I know why finding my freedom or why am I finding out." It's all help. But the good news is that even easier now, heaven is nothing but the empty apologies.

I read something beautiful yesterday, of course maybe to say, which said anytime you go hunting for duality, the time you truly go hunting for duality, the results are bound to startle you. Results are bound to startle you because first you'll start discovering, "Oh, I've been so caught up in this stuff. I thought I'm so spiritual, fulfillment emails, but this is still here, this is still here. What if I achieve?" I can feel frustrating on that we also. So although that might come out like as if you're angry with the master or something, you see much of it is just this not being happy with yourself. Really feel like, "I have been in spirituality for so long, but I'm still so attached to relationship, to money, to body, to the concept of finding my freedom. All these attachments are still there."

So this happens then. See that you start hunting down oceans, duality, everything that is opposites. We start hunting them down and you see that, yeah, how beautiful. I just have beautiful ivory keys from Mary's pickups my again. We just spend time with my family and then just go back to Steve. But as you start hunting down duality, you realize that time is duality, that space is that, cause and effect, patema dragon, that this world is duality, that truth and untruth is duality itself. And no-self is demonically being and non-being is volatile. Awareness, consciousness, person, presence—always duality there. You stop. Everything is gone. You discovered that the concept of freedom has fallen because the concept of bondage is false. We discovered with concept of truth is false because the concept of false is false. That's what Guruji said means when he says "nothing."

And what do we do? We make a shrine to the nothing. "There is nothing, nothing, nothing." This is good. This is something now. "Nothing, nothing, nothing" is now something really. This is the thing, how to express this. Because everything that can be expressed, you make a shrine to that. Nothing is literally nothing, empty of even itself. Nowhere to thank you, we'll go on. Nowhere to hang your ideas on, because it's the substratum of times, various cause-effect. All of this you have seen through and you start with this very innocent journey: "Oh, I'm just going to clean up all the motions, all the motions." What do you mean there is no time? This is possible. It is not there, time now. About what are you saying again?

I didn't student sitting along Shankara. Shankara seeing my Maya, it neither exists nor does it not exist. Lately there was no Facebook messengers in those days that it's just not applicable, not applicable. See, it's like if you see... it's not when you say that, you know, the appearance is there and it isn't there in that sense. Can it just be that it... we can see that because it's just not applicable to that. Like if I see, for example, have talked about cameras and you're talking about dogs. Now whatever the qualities of the camera are, just not applicable to a dog. So I can't think you know what I'm saying in that sense. So this I don't know. And if I were to say that even "not applicable" is a provisional truth, because even applicable, applicability or not, actually mean nothing.

Like if no conclusion is valid, including itself?

Including this, that no conclusion... you can say all conclusions are neither valid nor invalid. That we was, isn't it? I will cook either not very... is this a conclusion you're making? You say, "Can we not say that all conclusions are not valid?" Now this half never conclusion, is this valid?

No, it's experienced.

Experienced. In the experience, your interpretation of that experience is the conclusion. Every conclusion is about a me, about a story. Even this one, this one that every conclusion is about a me. Is that about me? Is it a conclusion first? They're talaiya color confuse, right? Listen, I don't know what you're calling a conclusion. It's a concept which seems to define a particular meaning.

Can we not say that all conclusions are not valid? Now, this itself is a conclusion. Is this valid? No, it's experienced. In the experience, your interpretation of that experience is the conclusion. Every conclusion is about a story. Even this one, this one that every conclusion is about a story—is that a conclusion? First, they are a little bit confused, right? Listen, I don't know what you're calling a conclusion. It's a concept which seems to define a particular meaning, which is an assertion or a denial. So, if it is an assertion or a denial, it is a conclusion. Like I was saying, there is no neutral thought. Even 'there is no neutral thought' is an assertion. It is itself not true. Why don't you... you're so helpless without conclusions. Not just you, I have seen everyone. Not any other thing, but it is thinking that all conclusions are invalid. Now, that's a little big conclusion. It's a big assertion, no? All conclusions are invalid. So, all conclusions are invalid except itself?

Who is the one with understanding? Okay, who is the one with an exact... but is experiencing, experiencing that quickly? All conclusions are invalid. Who is the one experiencing all conclusions? And this is a good question. Experience it without giving it to the mind. Is that state within? Quite... it's good because I don't want to say anything about it.

Like, I can help you a bit more. The terms 'conclusions,' 'valid,' 'invalid'—what meaning do they have for the Self? So, the answer here is that, yeah, there seems to be a place like that where nothing is running. Okay, what about this place? What about this place? If it is there, don't bother. What about here? What is valid here? But here, they relate to the others only as conclusions. What's the difference between here and there? That is the stops in that there is nothing to be found. Not the waiting world. It's not here. So, first, maybe answer this one: What is the difference between here and there? That is beyond the physical space, where it cannot be found in this space. Then what's the use? If the use is that it can be found here, is exactly what the mind says.

Good question. The only advantage, the only point the mind can think... what happens is what I mean by that rule of thumb comes back because we keep referring to this term like 'not this but that.' There you can feel... we actually start feeling it. It's just much more that there isn't a 'there' and there is a 'here.' That there is a place which is beyond time, beyond space. But that itself then cannot be a place. Where must it be? Can there be a place which is beyond space? How it came here? Like when you have an experience of that, then how does it come here? That place without space, and how does it come here for the experience? It is that the mind can turn to it. Whenever the mind can turn to it here is that whenever there is some suffering, there's a natural urge to go, to go there. And yes, there is someone who goes and comes. I'm sorry, it's sounding like that.

Wake up, you know? Because we bought all this. We bought all this. And it is as much our spiritual concepts which are not... ugliness has a holy concept. This may claim a simple world differently: 'here' and 'there.' When you let your mind go, what is left? Here or there? Without mind, there is no 'here,' there is no time and space without mind.

Okay, beautiful. So without mind, there is no more here or there. Therefore, here or there must be what? This point, just motion. What is mind? Word of honor, emotions get going together. We can probably never be without confusion. There are not thoughts, mind, yes, because thought itself is emotion. Every thought is me, identity, mind, all those assets. And this seems to be a confusion to no one. Things estimate robots, this allowed to float away. Just the invite to our awakening kind of conditioning you're talking about it. That the identification is the root, and it seems... I resonate maybe with what you're saying about concept, belief, knowing, notion, context. I don't know what seems here. It seems to be a chicken or the egg kind of thing. What's first? What's busy? Like there's a conditioning that feels like maybe it's true, maybe it's not true. That, you know, it starts with this 'I' and then the 'I'... the problem is the 'I.' But I don't know that. I mean, I don't know if I can say, 'Oh, the problem is the I and the I creates the concept' or the need for a context.

You don't have to. In the sense, you don't have to. We don't need to sort out what came first. It doesn't seem like it makes any sense. We can, and you would say like, 'The one who came first, it's the I or Maya.' I would say it is the 'I am' infection which is causing all this trouble. Like these kind of things you can see, but you don't have to. But can we connect? We're here right now. So, if there is any reference, does it have any meaning? What is at the center of that? Like the music, can I question it? I don't know whether I want to. So, 'I' seems to be rampant.

Yes, so this 'I,' this 'I' comes... the 'I' that I'm speaking from, yes, right. Yeah, but then sometimes when everything, when the moment wins, it's a few seconds where everything drops. And that terror, or that... that's there, or whatever pivot. Yeah, when everything seems to drop. Which... no, but not the terror. The terror hasn't been there for a few, like four or five months, right? But actually, that's not true, maybe a few months. But everything drops and then I was that dying, that is a trial. This primal thing that you speak of, your pride, that is that... there's no... it's unclear. You have this linear sense of one thing creates another thing, starts with the 'I' and then the concepts. It's unclear. It's like, yes, yes, I don't know if chaos is the right word, but it's just... it is the need for a context. Yes, it's really quite like even when we're talking about it in some ways.

Since I go ahead, I was just saying that we will get into the root of the 'I.' What is 'I'? I don't find... put the 'I' at the center of all of this. And you say that, but everything drops. Who sees that everything is dropped?

Well, this... the one who's still there. Yeah, this one. This. And that's why it is this clear seeing of that. The freakout started to end long ago because it could just see that it's just this... this is just another movie. But I don't know what this is worth exploring. Like, what makes it... what is 'I'? We can give it, we can define a frequency. It is a chameleon. 'I'—I can use it for the Absolute, I can use it for my presence, my being, 'I am,' and I can use it for my personal identity, 'I am something.' But fundamentally itself, what is it? To be the solution and get its true substance.

Staying in line with this conversation... you don't have to stay in line. There's not a feeling to... oh, that one focus. I mean, I don't think saying 'consciousness' does it. It's never really felt correct because consciousness is respect something in this final. So, what is the... I can say without answering a question that I feel as a feeling. Yeah, who is the one who's going to answer that question? And just that, at this point, I'm not saying it can't be answered. At this point, yet, who's going to answer that question? That's going to be my 'why.' I think maybe that's not true, right? You don't go to it. It's fine. And even these concepts that we're speaking of, awakening concepts, it's like an improved version of concepts.

Yeah, the provisional version, yes. Let's order this again. Because there's some concepts which have been shared from here also over four or five years. And now, because if I heard correctly, the prayer was 'take away everything, everything.' Now that is happening. But even these provisional concepts... talking, give me... even then, what? Metaphorically, it can feel like none of these... you only gave me, you only gave me these. Okay, I give you, now give me back. It does seem that we believe that. It seems to give... he's learning. There's missing the possibility of belief without the claiming. Ethically, you must sleep over to illustrate a bit.

Yeah, like let's take this example. Let's take this itself: that there seems to be the possibility of belief without a believer. If it's not a belief thinking, but the movement... the believer doesn't seem to stop. Yes, how can it stop? I mean, it can stop being claimed. But then what? I have to prove who's sending them? Where is the separation between belief and consciousness? Actually, it takes... it's a believer, I guess, that definition is very much so. Belief is a term. Belief is a term we are using it like... the way I am using it, at least, means then there's a conceptual idea. It is given either ascent or descent. Yeah, ascent means 'of course,' that is valid. Like we give it a truth value, one or something. Or it can be deprived of truth value. Like the concept 'kill time' or 'turning into a yellow form'—this thought can come anytime. So, there is potential here to give it truth value.

No, exactly. So this is what I'm calling a belief. And this can happen only when I am in a sentence. Like, none of this can happen unless I'm there. Now you can see what you meant... Wow. Like, so I won't speak with some authority, you know? They don't have... but I stick... you can speak, but in your own abilities. At my own lack of authority, there's been this question that came up before, you know, when even the idea of just what's happening right now and the ability to believe... I know that the belief that nothing's real is another belief. Yes, but when that insight and witness... it's really congruent easily. Wind up idea of what's happening right now means like... yeah, like just the trust that of anything, you know, it just in times of, you know, sometimes where it's like... how can human... the sense that belief that I am anything but just disembodied consciousness is a belief in a ground, in a ground, yes, in a context. If that's that... that it doesn't... that doesn't stop in those moments when, like now, when things have quieted down and that seems to be less of like, 'Oh my god.' Just like someone who's freaking out looking at... yeah, when that's quieted down, it doesn't seem like I'm doing this. So that this is a belief on some level. The world is a belief here, and it's a belief in action, you know? Yeah, it's a plan, but it's not not saying... getting, you know, it's not real. But yeah, I guess what I'm saying is, I don't know. Would you say that the way you are defining beliefs, it has anything to do with ascent or descent about the concept? Or are you saying like that there's a concept that's not ours, that's not... that can't be someone's? You could say whatever, God itself, not whatever, but you know, I'm just...

That yes, would be a good question. Then we see, not powerless, what are we defining ourselves to be? Not in the claiming. The claiming, yeah, but the allowing... the claimant, the claim... hardly mean their claim or no payment. So the claim is there, the claiming happens, and we are now... we can... who's making the claim? Isn't it? Yeah, which is the same. Only when you say 'not ours,' then what are you defining yourself to be in that? The unconscious? No, I'm not defining it. Let's look at it, you know? There seems... it was for me, let's make it very simple. Suppose the pizza man came and he says, 'I have two pizzas of onions and tomato and capsicum.' I say, 'It's not mine.' Yeah, so let me say there is a belief, but it is not mine or ours. Is it in the same world? So I would have this... that's it. There's a belief, but it's not ours, and you do not bother the tightening words. Okay, it's good. No, I just... give me one sec. Yeah, well this... there's one other part of this. Maybe the sense that the concept that I have the power to really recognize the movement of identity, or because that... what after 'I' that's speaking is just my feeling, there's another lip. Like there's the 'I' that's... it's actually this belief that's running the show, and it's running even the sense of left, right, up, down, and two plus two equals four. There's that, there's this 'I,' and then there's the 'I' that 'I'... and then so it's tough to talk what we...

Yeah, well, there's one other part of this. Maybe the sense that the concept that I have the power to really recognize the movement of identity—because after that speaking, my feeling is there's another blip. Like, there's the 'I' that's true, but it's actually this belief that's running the show. And it's running even the sense of left, right, up, down, and two plus two equals four. There's that 'I' and then there's the 'I' that I... and then so it's tough to talk. What we say is like, this window is the 'I' that seems good. Okay, I can have some thought, but then there's the 'I-less' that's restless, that this is resting in. And this 'I', even the moments when it seems that this part—even if it's very short—but this 'I' goes, and that it seemed like there will be that... the one that is resting long goes, but this is to hear the resting. The one that is resting wrong, that one goes. But this... what consumed me? Well, I don't know, but I mean, that's a little bit what I was pointing on. That maybe a blip where the 'I', which is even the context though one plus one equals two, is that this can go in this state. That's what my experience somewhat tells me.

How I would see that is that there's a Being which is here, but I would call that the sense 'I am' or merely 'I', on top of which the notion, the most... 'I am something, I want this, my body, this is good, this is bad, this is true, this is false.' But I'm including the ideas of up, down, left, right in this one itself, in the layer on top, in the notion layer. I do seem to be saying that this one has naturally this... well, that is the reality. The notions, without the claiming of them here, don't stop. There just doesn't seem to be like, you know, what left is, that you have access to left and right and up and down. There's access here, yes, but before I make that reference or have access to that reference, I have to make a reference to myself as something, no? But you don't. That's not... that's in the play of Ananta. There's not that claim.

Yes, yes. The play of Ananta. Would you talk about this one then? Although this one, where this is gone, then this 'I' becomes this... this 'I' here holds. What does it hold in itself? I don't know what it holds. The second things are there, those notions, that theory, whatever, create... yes, the whole is just the context. This with any notion... this with any notion is this. But yeah, but this is just this with any notion of a claiming of this. Because if this, then what gives you music? Like every notion... but what's giving the notion here that this 'you' that's going to sit on this? What is giving the motion to sit on this? That this is something to move down and look, and this is something that things can do this on? What springs again? So this motion is when these are added on, then it plays this one. And these nine states are some very... but then this one is just like to put it, and you can plot this one is this museum.

Yeah, so this one is just the Being, 'I am', and any notion of something is the mask of this, or the appearance, the seeming appearance of this one.

But isn't... could it be possible that it's something empty? I mean, looking period, that is the totality is so indescribable here. It's basically... it doesn't want to... in this, there's sometimes a resistance to questioning here. It's so indescribable that even what we're saying as the Being here is a notion. But it's not a notion that's possible for us to understand as I believe completely.

That's right. Maharaj called this an infection. He says, 'I am beyond even I am.' And you said before 'I am'. So yes, ultimately, but only to tacitly speak is that 'I am'. But ultimately, even this is not.

Even in that sense, do I go too far then to put consciousness in that same line of inquiry? I mean, I've heard the teacher say 'prior to consciousness', but then sometimes when I'm really looking, the idea of...

It's very, very good. No, Nisargadatta Maharaj said, 'Don't look at the absolute root of what you can find, whether you have to stop.' This is the seeming root of all manifestations, but you are not constricted by just manifestation. Good. Like we can ask, 'What is aware of Being?' in this video. Or we can ask, like Maharaj used to tell people, 'What woke up this morning? Who is aware of even this?' Why you call it... I mean, it is like sometimes I say, 'Lose the I that is.' I mean, 'I am'. So which 'I' is... I mean, now the fun part is that naturally in this morning, this is clear to you. It is not a half-existence. It's only manifested, or that is the most modest, the national fire and killed motions. All that we spoke is just so apparent.

As I was advising him against making that 'here and there', that duality, when you feel like 'I have to go there, come here', resistant entity, understand. But it is just... I could keep it lying there. So whether you seemingly bell the cat this way, where you get to the root of your 'Who am I?' without holding on to any interpretation, judgment, concept, or you let go of everything that you think you know, the truth is apparent. And we go keep getting good motion is nice, seems some defying the... this seeming aspect to some degrees. The only thing that clouds our seeing, the veil—it doesn't truly, but seems to cloud our seeing—is concept, a belief system. Because the minute I ask you to define what is here, then you start feeling like you have to get it conceptually, and then everything seems to get louder than... hey, I seem to do the truth of the pattern, but the mind then comes in. 'What is it? What is...?' Like that. It'll say it and say, 'Okay, tell me.' The moment you fall into the trap of 'I will define', then everything is the usual thing. And then you feel like you haven't understood anything. In this, if you say 'confusion', that is the tantrum of the mind. Nothing in reality. The tantrum is that. But your truth, if it was so feeble, so moody... sorry, all of us would be after this truth. It is like those that will come soon, sometime this way, because of it on good system.

If the truth was so moody and so everything, then why would it be the truth? Then it's like another mind. The mind is moody like that, which is like... but the truth knows when that which is like flimsy. So I'm not saying that consciousness, Beingness, is a notion, but it seems that it... I have no trouble saying that, by the way, if you are wondering, because I am not making so many of these distinctions now. But if we are talking like that, then I have to say that from the absolute perspective, the Beingness is a notion, or at least it... and then it seems here, at least, can't say that it can exist outside of the notion. See this perfectly, it exists outside of the notion. I didn't get food. Okay, yeah, let's see if I don't... let's define and figure out what else it is. This bad notion itself, so it is not independent of that notion. If you... that certainly it's a notion, and in itself, the 'I am' is a notion. It's a primal notion. And what could recognize that without a notion? You're in notionlessness. Could you be in notionlessness without context?

You mean the... so say this is like... I use this example. Well, this is 'I' and this is the primary notion, 'I amness'. Arising of the 'I amness' is this. Is it this time? This 'I amness' arises now. When I'm empty of this, empty of this motion of arising, empty of the notion of 'I-ness', nothing has ever happened, not even this. It is the primal notion. Now, why it is called primal notion? Because on top of this, 'I am something, I am this and that', and all those original... without this, no power, no possibility of any other notion being picked up. So this gives a primary platform for all other notions to rest on. So as you come to your motionlessness, you see that all of that of the living orphans—good and bad, this kind of person, that kind of person—that starts evolving. Then all the motions of the exhibits around this 'I amness', which is time, space, cause, effect. 'I see this, touching this.' You can see they're just movement. And then ultimately, it seemed like they're returning within recognition of its own source. But in that, it is recognized for this itself, that this itself is a notion. So nothing ever happened to the reality of this. But in the seeming play of the existent/non-existent player, it's seen like this 'I amness' itself looks at its over-senses, because even this recognition is a product of this primal notionless. And the source... the source, it's fair to say the source... how does the source exist for that? The source is beyond even existence. Beyond existence.

But so that we're here talking, and so how could you know? I mean, no, I guess what I'm saying, because there's a sense it's only holders of the leader here in source. And then this is a question that comes up in A Course in Miracles, because there's the time when I do... yeah, well, there's this that there's nothing, and that there's the sense that source somehow creates this one. Yeah, look at the fundamental ideas it was, but there's no separation there, which is kind of strange when it really falls away. I question that sense of that. I guess it comes back down to the groundwork. My sense of 'I', I'm relating to it of a sense that this caught from cause and effect. Like, this happens and that happens, and that's a very... that's around it. I can't really conceive of it like that level.

This is the thing. What is... do you say that cause and effect is the ground? I'm saying, what is the ground on which the notion of cause and effect can operate? It is time, isn't it? Yes. So I'm trying to conceive of these things from a memory of a clear sense of kind of a linear sense that something... in up, and so from that play, this before this, before this, means there'd be a continuum of time. Yeah, even tiny time or space. Just even like, what about the orange? Because can we have cause and effect without time and space? No. So now what we're examining is, when did time start? Because it is not always there. Time is also... like, how are we able to admit... like if I asked you if you had a dream last night, how much space was there in that dream? Is it you ran so much in your dream that you followed a change? So we need to admit these things about space, which we find it difficult to admit about time.

The experience happened here that one morning I was fast asleep and the children came and said, 'Pai, we're going to school.' And I looked at the clock, 7:30. Dream stopped, this dream started. And so-called sense of humor of God, where in the dream I remember being half an hour late to an event and my wife was playing. So I remember thinking, 'I'm dead today because I'm half an hour late to this important event.' A full life, admit all of this happened. Then it came to this event, which is three of those minutes went so slowly, yet I tell you, see that half an hour? And then I woke up in this realm. It was here, and as well as I'm ready to blow you at 7:30. 7:30 is when I went to sleep. I woke up, it is 8 o'clock here, but the full life activity... and nothing seemed like it's going in fast. Because time is variable, an aspect of consciousness. As space is, we accept it more easily about space. We sit and listen. Where I look, oh, dreams run out here. No crossing, not like The Truman Show, and you know, cross that you are not cooking. Yes, cool. There is more time in the fantasy of the real, if you were to use how the Course in Miracles says. No, nothing real can be... that we're talking about that deal. You know, it's a sentence like, you know, it's hard to conceive. Like many times are you here? Oh, the Absolute is eternal. It also talks about Absolute is eternal. We have this idea that it's really... I do, but it's not. You tell me.

Out here, you know, crossing—not like The Truman Show—and you know, across that you are not cooking. Yes, yeah, cool. There is more time in the fantasy of the real, if you were to use how A Course in Miracles says, no, 'nothing real can be threatened.' We're talking about that deal, you know. It's a sentence like, you know, it's hard to conceive. Like many times, are you here? Oh, the absolute is eternal. She also talks about the absolute is eternal. We have this idea that it's really I do, but it's not. Do you tell me that it's timeless? I think where I've got confused as unconscious is that I'm referring to it as the absolute is the experience of timelessness, but I've never let the fragrance of what you're saying in. Is this experience, is this play of timelessness in the body? It's just inconceivable.

The complexity of time as of that business, buddy, yeah. I used to do... I can't... it's too inconceivably movies device. I mean, in terms of dropping time, it's almost like in some ways it seems like a certain opening to that belief, you know. I can't sit here, I can't pretend to do that, yeah.

Sometimes I had it the other day where I was thinking of time and then the opening happened, and then I was trying to recreate it for forty minutes. And then, what am I doing? This is so stupid. I'm sitting here in time trying to recreate exactly what... also central to that could be the identification as this object, yeah. Show you the example. Is there like that? You're not saying that the entire species of experiencing is trying to talk to you? You're not saying that again? Say I was trying... well, I can also say limit, but somewhere it was our predominant identification with this object. It seems to be finding on the anyway appear to somebody come one day in there. I was trying to talk this 'I' as being as this entire space with all these experiencing that man is trying to them he's doing. If there's a strangeness, there's a quietness, especially its opening the presidency. So seeing the strangeness of blips of one percent something in some way, and then they're coming back in of the same voice. It doesn't feel like my attention is... it doesn't feel like I'm taking that ride, yes. But I can't say I'm totally just, oh yeah, totally unattached. So it's like a strange... it's like part of the attention is taking the ride and another part of it... so it's a strange thing. It's like it wasn't actually different and it's been it, then it's kind of laughable. It's like it's this hope. It's our the difference between the two.

Don't get on the ride of the belief that you want to control your attention from taking the ride, yeah. Mm-hmm. But that ride is was, yeah, yeah. Because most of spirituality seems to be about trying to control our attention. Don't take it there, take it here, open it to your breath. It's time to mean something. I'm saying maybe this is getting that true. And then it seems this inquiry is helpful because then to be able to see the intention of 'now I'm trying to let my attention be free,' which is just another... yeah. So then you can take it back into the indescribable versus the practice. Something like simple is better. They just don't overthink it.

We started with him. Good. How can I not overthink it? Yeah, all my thinking anymore, they don't do it. The mechanics of a lot of spiritual knowledge is also really addressed maybe sometimes to know in the town is attention released and identity that certain caused quite a bit of struggle to this to my attention that he has attention and he says don't believe so I haven't this way than these primal forces of attention I believe whether Disney how they operated then we get into the project making about what is to be done instead of actually emptiness which exists here. He can't goddess to her, he can come kiss me now, you see?

I see this camera. How dare you lonely? Do you want to die? Speak here. Maybe I'm mute and you tell them. Okay, how about now? Good.

Hi, Father. Hey, buddy, what's up? Okay, so I was scared to talk to you again, but I didn't want to listen, am I? And I remember your invite, he was like if I want to come talk to yourself, I'm back. And I just want to let you know what's been going on with me in my mind. So my brother just was talking and as he was talking, he was talking back to him like, damn, Father says the same thing to us every day, every day. And I personally know, I was riding my bike the other day, you know, I know right ahead just this moment. And I'll be completely honest with you, and I just be completely honest, I was high as smoke, literally, you know? I was on my bike and I was having a really good day and I was just feeling alive, right? And the sun was out and I was thinking about you guys and you, Father, and I just was feeling good. And then I had this feeling that I am the lights on. I'm the lights on, like I am, I'm life. And I just had in my mind, I'm the lights on. So regardless of everything it comes on, I'm the lights on. Does that make sense? Like I'm, I'm dead and I've actually... I know that I am life. I know I'm that. No thought at all sometimes, and that has established in that. And I see all of us know that, you know? I see all of us know that. I mean, I have beautiful moments. I even wrote a song, right? So I write, you know, I'm missing there less. I'm, you know, the lyrics are: it's a celebration, no condemnation, no condemnation, no condemnation. So I'm saying that they're having knowing that I'm in grace. And I have these times where I'm just totally freed. I know we all do, but then we get caught up.

You have to sing this whole thing for us, okay? I think again, listen again. That's this... it's like little mantra songs that I write, you know? And I will one day, I would love to. I've been wanting to, but I didn't know if that was inconsistent. I question everything because I want to do everything the right way. I know we all do. What needs to happen? You know, what needs to happen because we know the truth? Do we just need to stand firm, sit on your lap, keep quiet, read the Bible, listen to the Ashtavakra? What? I just... somebody's happened, I don't know. But right now I feel good and I know feelings are just visitors, I know that. And I know I'm the lights on. So why don't these times come where it's not so established, it's not so long? I don't know. But then again, I just mean like a thought away, just that simple. No, stay back, throw it away. Like in there sometimes I just come up and it be so strong and you start thinking about the past and yeah, you beat yourself up about something past. The homeless guy, maybe I should have gave them their quarters in my pocket, you know? So much. And I just when I throw it away and I'd be like, they said so much of a past is you. So that's it, I want to be quiet now.

He's very good. I always enjoy hearing you know the court very much brings great joy not just to me, and the mic was off here with everything. Everybody here is my link, happy to hear you, my dear. This is very good. And the reason that this is very good... so the main thing I understood from this is that what needs to happen—and I feel like you know the answer, but it is good to hear it fresh every time because as you said, I'm the same, same things they're rich. So what needs to happen is one moment of your existence without any interpretation, and that is now. And what needs to happen now is one moment of your existence without any interpretation, which is now. And what needs to happen now there is one moment of your existence without interpretation, which is now.

Now what gets to us is that sometimes there are moments that interpretation is believed. Something happened, you believe an idea about yourself, you believe in your limitation, your constriction. Is it now? What needs to happen there? It is exactly the same. It is not the post-mortem, it is not the guilt, it is not an ordinance. The court needs to happen then there is one moment of your existence without interpretation. Now the mind might have any interpretations about this, like it could say this is too simple, or is that it? But what about something special? What about fireworks? But why do I keep going back and forth? And in all of this, the only thing that ever needs to happen is that one moment of your existence without interpretation. It is just that straightforward. It's just that straightforward. And that moment always can only be now.

Now this answer many times is not satisfying to the mind, like 'tell me what to do, I need to constantly be in self-inquiry, do I need to physically be there in satsang, what is it, how is it?' But with full integrity, I am telling you that this is the only answer. If something needs to happen, it is only this. That is it. Leave this moment completely untouched.

Today your wisdom blows me because you start off saying you probably already know this, and I do. I don't want to stretch this out, but why don't I need to still get that confirmation? You know, why I can't just be like what is new now, now, now? And I tell myself that, but we established maybe I need to hear it from Father, you know? That's how I'm feeling. Well, I need to read it somewhere, I need to get it. I can't Sulekha mama.

So just like this, as it is unfolding, that a body became so intimate to you that you might call it 'you,' some words arising from that body. Easy. It is saying what needs to happen. All of that, you have to also leave that moment unjudged and interpreted because otherwise this duality gets a hold. Like these kind of questions, like every 'why' question is not actually a 'why' question; it is fundamentally only a confusion about who we are. And when you say, 'Why do I still need confirmation from Father?' we are still making a separation between you and me. But as you believe it and judge, no matter what's appearing in this movie, no matter how the waves are flowing, easy as you leave it untouched and uninterpreted, not judging yourselves—'Why am I still like this? When will this be over?'—you see, then you are still coming back into that duality that 'I have this object is so-so, this is like this.' So these are the trump cards the mind will use, these judgments, you see? Its interpretations of what is happening.

So as you, as in this play, in this game you're playing this movie, that the oneness is being recognized so naturally in that moment or an interpretation, non-judgment. But the mind seems to bring up what it knows is the trump card. It will say, 'But why do you still need Father? Why can't you be on your own now?' What have you made yourself to be in that judgment? You have again made yourself to be one with birth and death, one with limitations, just that body, isn't it? But in the moment where you're empty of any interpretation, what are you? Are you just this body? You don't have to answer that because there have to be a judgment, maybe. So, but you will see that at least that limitation is not... that limitation is not there. And that is the important thing. That is the pristine truth.

You can say something. I have nothing to say. Yeah, I'm satisfied.

Well, I have nothing to say. How do you want to say 'I'm satisfied'? All that I'm actually saying is this: just leave this alone. Just don't interpret, don't judge, don't bring any knowing into this because it's all false. It only inserts duality when there is no. Thank you all so much for being in satsang today. Bhagavan Sri Mooji Baba Ki Jai.