Pure Meeting - 1st March 2021
Saar (Essence)
Ananta teaches that true openness requires meeting every sensation without the labels of 'important' or 'irrelevant.' He points to a supreme intelligence within the heart that understands all of existence beyond conceptual thought.
To say it doesn't matter is a bypass; to say it is important is an avoidance.
In the moment of pure perception, everything about the realm of perception is apparent in the heart.
At one level I know nothing, and at another level everything is mine.
intimate
Transcript
This transcript is auto-generated and may contain errors.
Now, um, and I know sometimes we say, 'Oh, it doesn't matter what state the body's in because the truth isn't in that state,' but for me that kind of feels like a bit of a bypass because it's been so persistent for so many years. So, and yeah...
So I can say something about that. And I've clarified this a bit; I've been stressing on this point. Yes, to say that it doesn't matter is kind of a bypass, and to say that it does—it's really important—is also kind of an avoidance, you see? So you make it completely labelless, you see? This is true openness; this is true acceptance. So to meet it fully, you see, is how I would meet you. But if I met you in the label of, 'Oh, you're British, you're actually more like Indian actually because you're more like us,' you see, then either of those perspectives is to label something which is so beyond any of those things. In the same way, what is being experienced—to experience it fully, pure, fully open—you see, then to claim to have a version in our minds of what this actually represents is actually an avoidance either way.
Because when we say it doesn't matter, it's an avoidance; we're pushing it away. When we say, 'Yes, yes, this really matters,' you see, then we are no longer meeting it fresh for what it is. We are meeting it with all our history of what we think it is, you see? Because 'I've had this for so long' and 'You see, this is how it comes,' and that is also an avoidance. It's the same as, in a way, it's the same as saying, 'Yes, I've had so many British friends in the past, this is how the British people are,' you see? So it mixes the meeting with a notion of what it should be or should not be, with an idea of being right or wrong. Whereas the just the pure meeting is just to meet it without any... and you will notice as I'm saying it that to take any position with regards to it, either this way or that way, is kind of hiding from it.
That 'this has to go, this really matters and it's really important that it goes'—that can be a position which is avoiding the pure meeting which can happen just here and now. And to say that it doesn't matter, you see, 'it's just the body,' you see, that is also like an Advaita avoidance. It is, in fact, the openness to the sensations which seems to bring great clarity into the whole mechanics of the whole thing, from thought to body. In fact, it reveals the clarity of the supreme intelligence which is running all of this, you see? But that clarity is unrepresentable in any sort of conceptual way, isn't it? So that clarity is already there; it just gets uncovered when our nonsense is out. It just becomes apparent that it's the very, very intelligent consciousness which is responsible for this entire play, and the mechanics of it—the hows and whys of it—become completely apparent to us, but never in a way that we can say, 'Oh, this is actually how' or 'This is actually why,' see? Because it is too broad for it to be expressible in those ways.
Just like whatever is in front of your eyes, you could represent it for us in whatever words, as accurate as you may try, you see, but we will never have the true picture of what's in front of you.
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And in order to, like, if we were to step back and kind of make a concession from that absolute point to... maybe that's not needed, but like, it has to keep being triggered in order to understand it, doesn't it? Because if it doesn't arise, then there is no visibility; it would remain unconscious. Would you say that?
Actually, I would say—and tell me how we can meet on this one—is that in any moment of pure perception, you see, in any moment of pure perception, everything about the realm of perception is apparent in the heart. There is no... like, it is not just in... okay, let's look at it this way: In the moment of pure perception, is it just what is appearing in that moment which is apparent, or everything ever in time and space is apparent? Tell me if I'm just sounding too crazy.
I know, okay, I'm with you, I think. Well, so basically what we're saying is: Can you only know the contents of your attention in that moment? When we are not judging the contents of our attention, like you put it, is it only the so-called present content of our attention which is clear and understood in our heart, or all of time and space is clear and understood in our heart?
Well, that which is clear is certainly beyond time. But does it leave out that... yes, yes, very good. But does it leave out that which is in time in that process? Because this is the crux of what we are saying, you see.
So, no, no, and helping that recognition because it's changing...
Yes, yes, this is the beauty of it. So in that instant of insight, you see, in that instant of being in the unborn, not only is the source of all of this apparent to us, you see, but also that everything that is ever played in time and space is apparent to us. But when we try to squeeze that into our heads, it seems like, 'But that's not true.' But when we meet it really from that same space without the need to translate it into our heads, then you see, you see that it is not just the unmanifest or that which is beyond time and space which becomes apparent, but also the very play of the unmanifest as the manifest—every aspect. And I would say everything that has ever happened in time and space is fully apparent to us. And maybe I've gone too far.
Well, it's interesting that my kind of... is that I will automatically default to, like, perceptual knowing. So it's like, well, how could I know everything that's happened in time and space unless I'm experiencing it, like, in a linear way? But of course, that knowing is not a point in time.
Yes, yes, yes. So this is worth experimenting with because, in a way, I can say that this is my discovery. It is not that we come to the recognition of our Self, our true nature as the unchanging awareness, and then it is sort of like in opposition to the world or in a sort of lack of understanding of the world. But in fact, it is an introduction to ourself as that supreme intelligence which is the very light, the projector, and the screen of this world. In my intuition, there is nothing that has been left unraveled. And I'm speaking of your intuition—same one intuition, one being in your heart, in our heart as one heart. There is nothing which is a mystery, you see? But when we try to understand it, it remains forever a mystery. It can never be brought over there.
So to the mind, that seems like focus-pocus, of course, because it's just like, 'What are you even saying?' You see? 'How can you prove it is true?' But it becomes so obvious. It becomes just so obvious that the need to prove it in some conceptual way sort of goes away, you see? So then what happens is that we don't need to go through and unwind every single condition that we have one by one in that way, you see? In fact, it is... that is why the sage could see that all things are perfectly resolved in the Atma, you see? Then it would not be true otherwise. Because if it had to be perceptually present in that moment and for us to see through it as a pure perception and therefore you're gone, you're gone—you see, that is not a bad process, it's a helpful process. But I'm saying that in that instant of pure insight, right, the entirety of this conundrum is resolved unless we want evidence of that resolution in our mind.
Whether you call it pure insight, or you call it a satori, or you call it intuitive insight—whatever word you want to use—you see, it is going to leave you, or it is leaving you, empty of any sort of lack of understanding, and yet not filling you with any sort of conceptual understanding. It is getting in touch with your natural intelligence, the same nature which is running this world, running this whole play of all of these beings, millions of organisms and trees and birds and flowers. Where does that intelligence come from? It is your very heart. It is your very being. And it is that very intelligence which is bringing this to your light now, you see? So whether you call it the Satguru presence or your God-nature, your Buddha nature, whatever you like to call it, that is what you are coming to.
And in that, all of this is... you know, we're burping out all of these old conditions which need to be thrown out, vomited out. It's doing, it's taking care of all of this. But when we try to understand that which is beyond the capacity of the mind to understand, then it can seem like, you see, it can seem a bit like stressful or troublesome. So to put it maybe in a simple way, all that I'm saying is that with full integrity I could say that there's nothing that my heart does not know at this moment, you see? But at the same time, there is nothing that my head really knows, you see? So at one level I know nothing, and at another level everything is mine. Everything is mine. All of this has been my play, my projection happening in my light on my screen. I am that where all of this comes from. I am that very intelligence which drives all of this. And I'm speaking as you, as your divinity.