Right Now You Are Free! - 29th September 2017

If you continue to believe the perception of your phenomenal state as being yourself, then there will be some other concept which you will find appealing. So it is in our self-recognition that we see that I am beyond that. And when the mind comes with these notions, they are not so easy to believe. And as you're finding that these notions are not so easy to believe now, then the self-recognition also seems so apparent. So ultimately they are the same thing. Empty of notion, the truth is apparent. Caught up in the belief of a notion, the truth seems distant.

A couple of things are on the chat. Who else is there? Says, 'Dear Father, would like to apologize for my vasana question yesterday. This is not a true question, just an idle rambling of the mind. Moojiji classifies questions as either knowledge of freedom or towards freedom, and this was definitely more a towards freedom one. A little reflection made this clear, so I am glad this question was not answered. It's clear that the why questions have no single answer. The how questions are based on the false assumption of a me. Only the who question has any relevance. I'm very grateful for you for being so approachable.' Actually, I do recall this was my question somehow, maybe it didn't come to me or I missed it. But I like your report. So often these days I'm saying, how is it the mind is so attracted to these three letters, W-H-Y, and so repulsed by these three letters, W-H-O? Just one letter is different, one alphabet. Why, why? And mostly behind the why is the 'why me?' And it doesn't let the question 'who me?' That itself is a great clue.

And when we switch the question to who, then all the whys and the hows lose their power. Because all the whys and the hows are about the existence of phenomena. That which is without qualities and attributes does not have a why or a how. Shanti says, 'It's not really a question here. Position or no position, it makes no difference really. It goes on and all is comfortable in the sense that comfortable is also a notion which is not believed. Yes, but yes, more and more it is not the problem.' So this is a very good report where what you are saying is closed or open, position or no position—these are the opposites now. What we are saying when we are talking about the no position is that which is not either of these opposites. It is 'not applicable' is the right word. Whatever the external might be, whatever the play of consciousness might be, whatever role the body-mind might seem to be playing, it is not about that. Because in this world of duality, the play will always be this way or this way.

You see, even when we are playing inert, even that is the position. We are sitting in Samadhi, in meditative pose, even that becomes the position. So what we are speaking about is that which is beyond position and no position, beyond closed and open. But as a pointer, we use terms like open and no position to get us to this neutrality. This is a good report and very helpful because it can happen that it can seem like even the openness or having our neutrality is taken on by the mind as the position itself. 'I am just neutral.' Yeah. So it's not about this external facade, but what's our reality which is beyond all of this? The 'who me'—it is not applicable.

Those words you wrote are amazing. When we can come up and speak, am I? I said to watch thoughts, sensations, emotions come and go seems to not throw off the awareness, even strong ones. But when there is a reaction faster than even hearing a thought, then it really comes. The ego smells and something really is like it's justifying a sort of 'not that.' Yes, still some place to get to thing. Yes, harder to let that one just come and go. Yes, like we are responsible for our reaction, then it becomes real. 'What I did'—that becomes real. Yes, still the hardest one to be neutral with, to be 'I am not that' about it. A beautiful report, isn't it? Because what happens even after a long time of these insights, it can seem like, 'Yes, I can let this world be as it is,' but we don't count this body in the world. 'I must give the world the freedom to be exactly how it is, but this body is not counted in that.'

So when we're saying that which is appearing and disappearing, then we talk about the play of the illusion, Maya, coming and going and therefore not reality. Then all we seem to think is being spoken about is just the perceptions in this direction, but it doesn't include this instrument. So in this way, the mind tries to keep the individuality alive. So sometimes some reaction can just come. Actually, my mind will come and say, 'See, see, see, now see that you are not free,' this kind of thing. So in our openness, in our not taking a position, in our neutrality, the mind tries to sell us the story of how we are not free because some things still appear to come for the body, still appear to come in the mind. But we include the play of the body in the play of the world and to see that you remain untouched. That's why you think this is grace that brings us to this point, to see that this body has its own natural, real functioning as well, and to not pick up guilt about what actions are coming with this one.

Namaste, Father. Personally taken compliment. I want to speak with you. I am not how to say that is so everything seems so strange at the moment. But what is going on here at the moment is that something just wants to contemplate on life. I don't know how to do... say different, you know, on life, like not on life in its purest form, you know. And with that, somehow our interest, our interest is vanishing in anything and everything. Yeah, and anything, everything is just, it's just really not interesting at all. Everything, also satsang is not really interesting, but there's also no resistance to it, you know. It's not the contradiction in that sense. But and I just how the experience is, you know. And when this contemplation looks like now, when the contemplation is going at some this unspeakable, but there's an urge somehow here to find words for it and to express it somehow.

And there seems to be, I don't know how to say that, but the body seems to be in the middle of everything. Yeah. And because it is obvious that without the body, body experiencing would not happen here. So and everything seems when I go with my attention to the outer world, like sounds or something like that or anything, and it is so obvious that that's actually not here, you know. It's empty. It is just empty. And there seems to be the source of it from which everything arises. And it is like, you know, like in these two hands, this is the source and this seems to be the appearances. And but these hands, both are not solid at all and they merge, you know. Like it's not, in a way it's different and not at all. It's just all the same and all totally empty. And it is, I mean, what to say? And even this, you know, what that causes meant when...

You know, it's empty. It is just empty. And there seems to be the source of it from which everything arises. And it is like, you know, like in these two hands: this is the source and this seems to be the appearances. But these hands, both are not solid at all, and they merge. You know, like it's not—in a way it's different and not at all. It's just all the same and all totally empty. And it is—I mean, what to say? Even this, you know, what that causes when this contemplation is happening is just even that you are not anymore. And when—I don't know how to find what's with that—but you would say awareness, you know? When you rest as awareness only, then you realize you could somehow see it like this, it seems to me. And this causes just explosions of bliss, actually. You know, it's—and at the same time, it is totally not interested in any way. I'm just—I don't feel interested in anything, but everything is happening like before, you know? It's just no resistance to anything. It is just—and it is so funny to have no interest and but also joy, you know? Joy when it is not in everything, actually.

Yeah, I feel totally. I feel like some very beautiful insights are coming. And you're right that it is when the perspective becomes—perspective changes to a deeper, more intuitive, more insightful perspective—then we can see that actually the source and that which appears is not different. They are one. Very happy, and I'm glad that explosions of bliss are also happening. And for those who are hearing this and also feeling that, wondering why explosions of bliss are not happening for us, that is also completely fine. So that is not a prerequisite to report. We all said the master, Father.

Yes, yes. Relating to this, I'm feeling it harder and harder to hold on to this idea that I am dropping the mind. It feels actually more like grace is simply cleaning me of myself. When clarity comes, it was not earned, and when identity returns, it was no mistake of mine. It is just the play, and I am its humble witness. Even when in ignorance, yet still there is a hesitancy to be complacent somehow, to let go of any responsibility. Like somehow I must honor grace through effort or something like this.

My dear, good to see you here. You said, 'I am feeling it harder and harder to hold on to this idea that I am dropping the mind.' Yes, yes. And when you say 'harder and harder,' 'I am feeling it harder and harder,' you must be referring to yourself as consciousness here, because it is consciousness that picks up the notion and consciousness that drops the notion. If the idea sneaks in that 'I personally' or 'I, Mihai, am now in this place' or 'I individually have got here,' then that can also lead to some trouble. So it is seen that just this 'I am' is here, and then this 'I am' has the power to pick up notions and to drop notions. So this 'I am' is this 'I am' which is consciousness, which is being. There is nothing in this that can hold it, of course, because that one doesn't exist.

Then you say it feels actually more like grace is simply cleaning me of myself. So cleaning—grace is cleaning grace by itself. Consciousness is cleaning, doing the cleanup job on itself. Clarity comes, it was not earned, and identity returns, it was no mistake of mine. Yes, consciousness is not making a mistake, but it is seen now that consciousness plays the game of individuality and consciousness is the great game of dropping the individuality. It is just the play and 'I am a humble witness,' even when in ignorance.

Now, if it is seen that you are that which is the witness of the entire play, then you are no longer the humble witness. Usually, you're the primal witness. Whatever the play might be, you are not a body-mind entity which is now just witnessing it. You are recognizing that 'I am that which witnesses this entire play of being.' This being comes in that which we call the waking state and goes away when that which we call sleep comes. And all of this play are just content of the waking state or the dream state. I am that which witnesses, which remains untouched no matter what the content of the play might be here. This witness is absolutely empty of any quality. Even the beautiful quality of humility we cannot really see. So here, why I am stressing on this point is only because there can be this idea that this play is happening around me and I am this body-mind which is the humble witness of it, you see? So that's why I picked up on that a little bit and want to clarify to you that this body is included in the play and it is moving in its own through grace. Consciousness is moving it on its own. So when you see this world is a play, then you are no longer in this world.

This data when we said, which is like the subtlest sort of picking up even in the full sort of seeing, 'Oh wait, even this is just play,' there's somehow the mind sneaks, yes, quite suddenly in as an 'I,' the person, I'm watching this play.

Yes, yes. Yeah, yeah. So this is very good. As you settle into this, that the seeing is actually independent of the play, it is not in what you will see then. Then that we read about. So where you are becoming complacent with this, our different sides are very beautiful as they emerge for us. And yet what the mind tries to do is sneak in, you see, and say, 'Aha, this is very good, Mihai. Good, now you're here. You've changed from being this.' It might say, 'You have changed from being this very intro-worship oriented person type identity and now you've become such a humble witness.' But even that is not true because even in that, it is selling you the story of your limitation as a body-mind.

So the witness is not to be found in this universe, you see? So it is not that the witness is contained in the body. It is, in fact, the entire universe is like the parent body of that witness. So just to point out this to you, that what you are recognizing about yourself is so far beyond this phenomenal play that it is not a particular body-mind who is coming to this recognition, but it is so much beyond this body-mind that the recognition is arising in. And of course, in the outer plane, in the body-mind, of course there can be some changes which will come. The expression might change in its flavor, of course that happens. But that is not a report about us, really. It is not. It is just a report about how it is playing, how the body-mind is now playing.

Because the center of the perspective seems to be through these eyes, you see, then it can seem like even the witness is sitting somewhere behind these eyes. But actually it is not. Just like the dream character can also have the same visual perspective. So the entire dream occurs only within consciousness. In the same way, this body and everything around this body is also arising in the same consciousness, the same being. That which witnesses this consciousness, that which knows of your existence, that which is aware of your existence, cannot be found by any means in this phenomenal play. This is the witness which is the primary witness, and consciousness itself is coming to the recognition of its source. And beautiful insights are happening for you, and yet the mind will continue to try and participate in this and say—this is what, you know, tries to make a progress report about you personally. And as what the insight is, is that there is no such one to even have these.

Then you said, 'Yet still there is a hesitancy to be complacent somehow, yes, to fully let go of any responsibility. Like somehow I must honor grace through effort or something like this.' As long as this 'I' who can hold some responsibility or vigilance is there, then it's suggested that you don't let go of this effort of self-inquiry. But as you are seeing more and more, so this self is fiction. The one who is making the effort itself is fictional. You see that all of this, like you already said, is a movement in grace. And you say that all of this was consciousness playing with consciousness. There was nobody who had responsibility or became complacent. All this play of opposites stops. But as long as it still seems like there is an 'I' who has the choice to be complacent or responsible, pick responsible. It's good.

It feels like even the horizon, you know, the one who is inquiring. Because sometimes there is no inquiry and sometimes there is inquiry. And as I'm watching, I'm sort of saying, 'Well, why is it here? Inquiry has been not some time.' And then somehow it's seen, 'Oh, I'm not inquiring at all.' If the inquiry is just arising also in the play, and so did it have—maybe I have this feeling like I'm very shy again. It's like this wariness of letting go of responsibility even as the insight comes that, 'Wait, how can I even be responsible?' The conditioning is quite strong. No, no, no, you know? Don't you know the peels? They've got almost a trick of an insight somehow.

This is good, and this gives us some more, a little bit more people to inquire into. Because now the mind has created two opposite positions for you: responsible or complacent. Now, the 'you' in this case is never the real you. That's why I've been saying that we want the opposites. There is a 'not applicable.' So it is in this play of opposites, either doer or non-doer. 'I'm not doing the inquiry, I'm just—inquiry comes and goes for me.' That can still be an individualized idea about ourselves. So that is what we have to just keep smelling for a little bit, whether the mind still has some inroads and tries to put us in a position.

This answer goes then beyond my previous answer, then. Because obviously you're looking at this also closely. So you see that both of these alternatives are the positions that we have been talking about. But really, what you truly are, there is neither of this. Neither responsibility nor complacency applied to that one. It doesn't look like it applies to that one. So now what has happened is because the mind gives this a report card about how we are being: 'Don't become irresponsible or don't become complacent. You must be more responsible. You must not fall into this non-doership stuff, then you just become lazy or something like that.' And in all of this is a simple question to say: who does all of this apply to? Other than asking why the inquiry is not happening or happening, what are we referring to ourselves as? Yeah, yeah, yeah.

We have one first in order to use this. Yes, you have this predicament, you need to first become a limited idea about yourself. That's why previously what I said is that if you are in the predicament, then stay with the inquiry. But if you can step back from it just one step and see that who does the predicament apply to? See that this is actually—this is the nature of the play. We have to really smell well for that because many times these words can be taken again from this place of individuality and then you say, 'Okay, okay, I don't need to inquire anymore' or something like that. So truly the answer is that 'Should I inquire or not?' is not applicable. But as long as the options seem valid options, inquire. Yeah, so it's a valid question. And if the question is valid, that means the questioner is valid. Therefore the answer then must be: inquire. That's right. Bhagavan said if it feels like effort to do the inquiry, even if it feels like effort, do it. Because the questioner still feels that the questioner is real, therefore the question was here. When we come to this point where we see that inquiry—how does it apply to my reality? It is not mental like that, I'm just paraphrasing it. Then you see it actually does not apply, these play of opposites.

It feels like each time the inquiry leads to this lot of seeing that exactly this. And then sometimes it's almost like a supercharged inquiry anytime a problem arises to say, 'But oh, I must have adopted the person.' And then somehow the same—let go of it. And it's felt that each time I then recognize that, like, 'Oh, this is a much more powerful insight somehow to look.'

Mental like that, I'm just paraphrasing it. Then you see, it actually does not apply, these play of opposites. It feels like each time the inquiry leads to this lot of seeming that exactly this and then sometimes it's almost like a supercharged inquiry. Any time a problem arises to say, 'But oh, I must have adopted the person' and then somehow the same lets go of it. And it's felt that each time I then recognize that, like, oh, this is a much more powerful into it somehow to look with. Okay, if there's a problem, forget about the problem for a second. If there's a problem, it must be identity. And then somehow... but then at some point I just I forget. I forget that and then I'm back into inquiring until I see again, 'Wait a second, you agree this is happening.' Focus and then...

What the good news is, that the truth is unchanging. My part up we might seem to have become, you see, just remember what I told you about the checker guy. Because the checker guy will come and make a report card. It's always looking for rows to add onto the report card and say, 'Okay, you're doing this well, you were not doing this well. This is what happens when you do this, this is what happens when you don't do this.' Now, the child doesn't have these things, you see. The child could have cried for the last two hours from pain of colic, and yet when it's gone, it is completely fresh. So like this, we come into our childlike innocence where we are not owning a past experience, whether it was the past experience of complete emptiness or nothingness, or it is a past experience of complete identification. Both are dropped away. We have no past because why? Because the truth now is unchanging. So therefore, it doesn't need to hang on to any past experience of it, you see.

Otherwise, what will happen is the mental battle can form. When some identification is being picked up, then the mind will also come and say, 'See, see, but when you inquired, you saw that you are not that.' And then this squeezing between these two awkward opposites can seem like even more suffering. That's why I keep reminding everyone that we don't need to go to the past for our true being. If it is true, then we can check just now. It's a pretty subtle word I'm saying because it can feel like now we treasure our experiences of nothingness. Yes, it is going to become only fodder for more suffering through this contradictory battle of identification as a person and identification as that which had an experience in the past. And so it's so fresh to be completely empty of either of these, and just the now is enough. Then there is no row in the report card which can be filled. What happened to the seeming you five minutes ago is irrelevant when the checker guy has no room to write its report card. Then with the innocence of a child, it is completely fresh. It just is now. Yeah, so we don't own up on our individuality and we don't own our spiritual experiences, nothing. Whatever is, just is now.

Yes, yeah. Us before that, quite the pastlessness is like... there's quite some like resistance, you know? It's like my narrative engine keeps kind of a kickstart. Wait, wait, no, you know, you know, that's exactly as you said, the story of one of them, what I've seen and not seen and learned about seeing and not seeing. Yes, it's quite quite had the tool in a way, it keeps keeps...

Well, that's very beautiful. Thank you. So well considered. That's why otherwise what I would have been doing is that I only have spoken about that one day that I had in front of Guruji many years ago. If all it needed was a reference point from the true insight in the past, then I will just refer to it. In the last so many years of searching, I would have just been talking about that one moment and what happened there. But instead, what are we speaking about? We are speaking about just what is available right here, right now. So in that way, it would seem that even the most beautiful, the most glorious experience that could have happened five years ago, five minutes ago, five weeks ago, it doesn't really matter. That is the benefit of the truth, that we don't have to hold on to anything from the past.

So this just freshness is truly like we are thrown into the deep end of the unknown. We don't know anything here because we can't even rely on the experience from the past moment. We can't even rely on that we've understood a minute ago. You just stripped naked every moment and we have no crutches to lean on. So from that freshness, this great beauty emerges. We don't even have to know that. Actually, it can be left to experience fresh. So the story of Neha is dropped until when? Until now. Everything until now, there's nothing. Sometimes the words will come automatically, you know, 'What happened when I met Guruji?' 'You know what happened...' These words can come and they are also seen from this place of just neutrality. You can see the body might have tears in its eyes remembering the glory of the Master. All these things can happen, and yet in reality, the unchanging reality is always. I've always, always, always appreciated your openness and I consider very well that when something was shared in satsang, you were really listening. Very happy, you just go right to it, you know? It's so beautiful, so beautiful. So happy, so happy.

But this is actually what Guruji means by nakedness. Empty of past, empty of future, empty of projection about the future, empty of progress, empty of falling down, empty of anything, not knowing anything today. You see the beautiful knowingness which is the unchanging awareness. This is what Jesus meant; he said only the children will enter the kingdom of God. So if it becomes nuclear sometimes that we've been trying to carry this non-existent 'me' through the gates of this freedom, and you see that that one has to be let go. What is here now is simplest. Whatever has happened, what is the simplest way to understand this? And I remember you saying this to you also when you were here, that don't make something out of instance. Neither the something that was seemingly present in the past nor the seemingly unpleasant in the past either. If across a plan, nothing is a thing, because the beauty of what already is here now is unparalleled from whatever could happen. So no room now. Go check it out. What happened to you? Nothing. What did you speak about? Nothing. Did you understand it? No. You have to keep nothing because already in the now you are left.

I noticed when when it's like the now almost becomes like a physical feels, you know? It just becomes like tangible.

No, it's the most beautiful thing. Let's look at some more comments. Uber says, 'Thank you Father for finishing me. I wonder who is happy and grateful here.' Happiness and gratefulness is only you take this one day is very good. This wonder is very delicious food from thinking, 'I don't know who I am.' Good luck. He's a nomicon. There is nobody individually being grateful and yet gratitude is here. Wonder is here. All my love and blessings to you, my dear. Anil, there is no mercy, Father. This primordial witnessing, does it really have a witness in it other than consciousness as witness?

There is no witness in it because any time we just say witness, it implies that there must be some attribute. Then you can feel like there is a witness which has witnessing or witnessing which has the witness. No, it is just the witnessing, but it is not what we call perception. At some satsang here, I know that many times we get confused between terms. So consciousness as the power to perceive, that which is aware of even consciousness is it is that which we call the primordial, the primal witnessing, the primal awareness. So it doesn't have anything in it actually. A bit hesitant to tell you this because okay, you hear it and then forget about make something out of it. Even ultimately we can say that none of this, not even consciousness, has ever happened. Only the awareness. Only later in that state there can be no problem to do that. They can tell me separate.

Father, I have one more very basic question. Since you won't talk, it is not possible to communicate with this. It is like a Shiva in complete meditation. Don't mind my words, don't mind my words, but whatever I am saying, there is no faking in this. I mean, it never opens my eyes like this more muted consciousness as a person. So when you talk of the Ashtavakra and then you say that the key that is, it seems like it group to me, it really seems like it to me. I mean, the truth has no ears, no mouth, no pollution, nothing. It is never tasted. What did I just say about missing? If we talk about the primal witness not being the perceiving, when we talk about psychic seeing, taste, touch, all of these perceptions, the objects of perception not received, so that is what is the world usually called witnessing. Now, what is aware of this? Follow me. I can't talk about it, nor you can talk about it. The communication cannot happen at that level actually. Then what are we doing here? That is what I want to ask you.

Yeah, I don't know. You do like you have that same infection, you know? Knock on my door and say, and I open the door and say, 'Okay, how can I help you?' 'Oh, you can't help you.' Why you knock on the door then?

Well, I I I see her. I don't know what is happening actually because when you see all the three things at the same time and you are all of these three, it is like when I move into the mirror of the awareness, I am aware that I look into the mirror of the consciousness. And just when I look into the mirror of the ego, I'm high Lena Steve. I don't know what is happening. I really don't know what is happening. This play is not in my control.

Yes, because the 'I' is not a steady one, no? For you, one minute it becomes awareness, one minute becomes awareness, all kinds of things that 'I' will become. Sometimes it becomes very personal, sometimes it becomes God, sometimes this emptying of this unsteadiness, emptying of these conditions that will also let me complete. Otherwise what happens, you know, something remains inside, then there is reclaiming to come to you. Suppose my parameter, but apparently it is in so you can see, 'No, no, Father, it is inspecting fine.' If you ask me to shut up, I will get...

Oh, I just wanted to remind you of one thing, which is that when many months ago I have given you the holy tip which will work with you, which is to be at my Father's feet. Now you said that for many months I did not understand this trip, now I understood it. Now if you understood it, then where is all of this coming from? It is it is summing song as if compulsion on my part to hear what you think I feel no need to hear. I like seeing you all the time, all those two hours and bask with love with you, that is enough for me. We are so attached to our position that we say if I have a Master, he must only be like this shift in his presence in kilo and you must be the Master and I must be the disciple. Already you know how it must be. Very confusing. I don't know if I am playing with you or you are playing with me. It is very, very confusing.

You enjoy the play? Me? No, I'm not enjoying with me within this period display important.

Yes, then you must remain at my Father's feet. I am not it. What is lacking, Father? This I feel, am I doing the force, the seeking? I'm seeking forcefully Achilles because my natural produce, my natural solution is not like this.

Yes, that's exactly what I'm telling you. And why are you telling yourself so much with all of this? Can I take a break for some time? No, of course you can. There is no problem with that. But I just want to say that the answer will not come in a position. You must be empty of all positions, including whether you have to break from satsang or to be in satsang. Matter of fact, when when you are in the truth, you don't... I don't even recognize myself. How will I recognize my Guru? What is this actually? I am really are mentally seeking boy from you.

Okay, very good. If you are honestly asking this now, right now, is any of this relevant in this very moment from your inside logon?

No.

Then why you leave this? Why?

I want to say that the answer will not come in a position. You must be empty of all positions, including whether you have to break from satsang or to be in such.

Matter of fact, when when you are in the truth, you don't... I don't even recognize myself. How will I recognize my guru? What is this actually? I am really a mentally seeking boy from you.

Okay, very good. If you are honestly asking this now, right now, is any of this relevant in this very moment from your inside?

No.

Then why you leave this? Why do I... why do you leave this? Why don't I leave? No, okay, let me make it clear. This now, when you are empty of all positions and without encumbrances, there is no trouble. This is unassociated presence now. If you exchange it for any notion, no matter how good it sounds to you... you might... it might sound like if I say this, it would be the most impressive thing I can ever say. No matter how good the notion sounds to you, you don't leave my Father's feet for that notion.

Okay, shall I tell you when I miss revolution?

No, you have to listen. Listen. Okay. Now you have no trouble right now till you invent it with your next notion. This right now is your unassociated presence. This is my Father's feet. I am explaining to you very clearly. Now don't exchange this for any gift, like Nachiketa who said no to Yamaraja when he was offered everything that the universe had to offer. Don't exchange it for any idea about yourselves, maybe you're confused, whether you got it, if you are awareness, the witness is a joke, whether Ashtavakra is talking nonsense. Forget all of it. Find faults, they won't pick it up. This is what it means to stay at my Father's feet.

Thank you, Father. Actually, I don't know whom to open up the fold, whom to ask. I have nobody else other than you.

Don't pick up this notion and stay at my Father's feet.

Fine, Father. I got it. I mean, not really as I got it from the mind. I was leaving, I was claiming, you know, I was suffering for last two months to be at your feet in Bangalore, but now I'm not suffering.

There is no suffering at my Father's feet. Yeah, you have to keep doing like this, otherwise very, very stubborn, very, very forgetful. Actually, this is for all of us, all of us. This is what is. Don't exchange the Satguru for any notion about yourself, even if it is the most glorious notion you can think of. I say they are very well-dressed thoughts, the holiest concepts. Beyond this topic now we want to go. Okay? Yes, any notion about yourselves. I'm telling you very bottom that you will know that I will never ever bargain on this. And some I can still play with you, those to some extent, to some extent I do play with you, but with no... wait, no, I can't even think of playing with names.

That is why when I was... when I came in contact with you last year, I was not in favor of talking to you as a Father. Because for me, Bhagwan has a lot of meaning.

This is the habit. This is the habit. The 'me' comes back so fast. The one you like this, one like this. I can do this with you, not knowing that it is the same voice which speaks through all instruments. Father, mera kuch... can you see it? You know, mera... meri... meri... meri... meri... I'm going to send a poster to you which says 'Don't pick this up'.

I'm very, very thankful. Whether you are through patient with me, the whole Sangha is patient with me. Thank you so much.

You might feel like I'm being harsh with you or something like this, so it's... no, no, no, no. The pointing, the pointing is for everyone. This is the root of satsang, you know. Unassociated presence is this Satguru. It is what we said it in a different way at the start of satsang, we're saying it a different way at the end of satsang, but the pointing is the same. You indulge this voice, this mind, for too long. This non-existent 'me' for too long. Now probably face look also because there's too much stuff, you know, floating around. Who's that? What? And text is given. In fact, it is not given. The mind gets rebooted again and again, again and again. I have to do this.

A few months ago, yes, I know, around the garage, very hard with me. Will you be having a satsang on 2nd October?

2nd October? Yes, I will see. This is my house. Thank you all so much for being in satsang today. Satguru Mooji Ki Jai.