Simple, Humble, Loving Attention to God’s Presence in Your Heart - 10th November 2025

So suffering is what being away from the light of spirit looks like, what the absence of inner satsang looks like. What happens in the light of spirit, in the light of the heart? Many of us are doing the Atma Samadhi, and for us the prayer is: bless my heart with the light of spirit. Why do we ask for this blessing? What happens in that? You know what happens in life, actually? I started the topic, I'm aware, but it is mostly ineffable, cannot be spoken about. But somewhere we feel that we are holding God and we are being held by God. To behold God is also to be held by God. Now Maya wants to carry out, you know, its own procedure on us to hold the world and to be held by the world. So in a way, a simple way of looking at it is: who are we married to? Are we married to the world? Are we married to the Atma within? Because what you are married to truly in your heart—not a forced contract, but truly in your heart—is where you will want to naturally be, where you will want to naturally spend your time.

The sages have provided us pathways to come to this place, and there are so many available to us that we can pick what resonates with us, but we cannot pick the steps in the inner journey. We can only pick the method. You cannot say, "Okay, let me become an Advaitin and then I will ask myself the holy question 'Who am I?' and that alone, I am pure awareness." Because the holy question "Who am I?" you may read or you may come to the conceptual knowledge that you are pure awareness, yes. You see, but that is the difference between knowing the answer and being the answer. You may know, as I keep repeating because it's a lesson for myself, as I keep repeating that we may know a lot about humility but we may not do one humble act in a day. So we are not humble, but we know a lot about humility. In the same way, we may know conceptually that we are awareness, but that may not be our living insight, and it may feel like "I" as somebody now knows that I am awareness.

So what happens if sincerely we ask the question "Who am I?" Where does that lead us to? It leads us to the same doorway, same pathway, which is at the door of the Atma within, which many times can seem like a dark and empty place and therefore it can seem fearful, restless, helpless, pointless, boring. So the mind doesn't like that place at all. "Do whatever you want. Don't do this." They told me, "You stop all this, I'll give you a good life." Basically, the god of death, Yamaraj, had the same conversation with Nachiketa and he said, "I'll give you whatever you want, don't ask me about what is beyond death, what is beyond me." So if you're empty, realize that the mind hates that empty. It would rather we spend our time solving non-existent problems, dealing with non-existent things or the non-existent identity. And what I mean by non-existent is that which comes and goes.

So the attempt to speak about the holy light, the holy light of true knowledge and love, it's just an attempt for you to be reassured at that place when your mind is attacking the emptiness when nothing is happening. "What's the point of all of this?" And the mind can come, of course, in your own head or in the mouths of people around you also. "Why are you wasting your life? What is the point of what you do?" So now I have attempted to provide a very important point of what you do is that in the holy light of the Atma within, there is a transfusion, an infusion into our insides, our soul, our antahkarana—whatever word you want to use—of love, light, and knowledge. And no amount of any worldly possession or relationship can buy us one second of this infusion. I feel like that should be good enough as a project to counter the mind's idea of the pointlessness, pointlessness of remaining empty, open and empty.

Otherwise, there was really no reason to talk about the infused prayer or the Marifa or the Atma. There's no reason to talk about it because really it cannot be spoken about. But it is an efficient counter to the mind's argument that, "What is the point of what you're doing? Why are you sitting? Get a life. Get a haircut." I hope it's encouraging to know that although the effect may not be perceivable, something in your heart may already be resonating in faith with the fact that this holy light is causing a great transformation within myself. The idea is to inspire and encourage. And the words of the sages, that's what they do. And they create the energetic environment within you for this to happen. But you have to put in the work for the absence of work. It can feel like work, very hard work to be empty can seem like the hardest work when actually it is the absence of any grasping. Isn't it strange? Strange because what are all the sages asking us to do? When we are hard at work at our workplaces, you say, "I wish I could just relax." Now, when you're being told that your work is to just relax in your heart, just dive in, relax. No, because our habit, our conditioning, is the other way around. It wants us to do, do. It wants us to get spirituality in our head. It wants us to understand the spirit conceptually.

But it is only the pointers to spirit and the expressions of love that can be put into words, not the spirit itself, the Atma itself. So allow the mental resistances to come and go. You have faith that your remaining empty, although maybe conceptually and perceptually empty, is actually a process of filling yourself with light without getting any imagery or visualization involved, and so much light that all difference, all distance dissolves. So when we say, "Bless my heart with the light of spirit," we are saying, "Bless my soul, bless my antahkarana with the light of spirit," and soon the antahkarana and the spirit become indistinguishable. That is why it's very confusing when we talk about soul and spirit, "Isn't that the same?" It is designed for that. But you can fill it up with whatever you like. Yeah. What are you filling yourself up with?

So what is spirituality? To be empty of any process of filling up myself so that God can fill me up. That's why it has to unfold. That's why it cannot be forced. What you can do is not do. What you can do is not grasp. Are you an empty vessel for God? So as much room as you create is the room that you're offering to God to stay. What have you not handed over that will create duality within you? And duality will lead to suffering. So if your heart is divided—"I really want God. Really, really I want God. But just don't take my money, please"—then your heart is divided and this will create the push and pull which Maya uses to keep you distracted away from God. Instead, if we say that everything is Yours and I'm not fearful because I know that You love me and You will do only what is best for me. And then you see the silliness of it all. Like the whole idea that God wants to take away something from us when He has given us this very life to live is absurd. And yet if something is getting in the way, if you're attached to some Lego blocks and that is getting in the way of your growth, then the parent will take the Lego blocks away.

If you are a bridegroom or a bride who says, "No, I want to go to the altar for my wedding and carry my Lego blocks with me," it sounds like a very absurd example, but that's how we go. Maybe Monopoly is a better board game to talk about. What would you like God to do? Keep you fearful of losing your attachment? And I promise you that He is nudging us in the most gentle way to let go of them. And now you will find that in return for your grasping at these small things, you're getting the highest union, merging into the highest, or knowledge of the fact that it is already one. So if God is telling us, "Leave your phone and you can live with me forever," can I just take this along? Leave your phone. You won't miss it. I promise. So this phone is a metaphor for attachments. And our question is, our demand is: prove it while I have my phone.

Nudging us in the most gentle way to let go of them. And now you will inform that in return for your grasping at these small things, you're getting the highest union, merging into the highest, or knowledge of the fact that it is already one. So if God is telling us, 'Leave your phone and you can live with me forever,' can I just take this along? Leave your phone. You won't miss it, I promise. So this phone is a metaphor for attachments. And our question is, our demand is: prove it while I have my phone. Prove it that I'm going to live with you in heaven. Living with you is another way of saying heaven. So that demand is a lack of... just to make sure everyone's still... we want to take Maya into heaven.

When you let go of your phone, it doesn't mean that He will take your phone away. But there is a chance, otherwise it'll just become a tactic that we try to use. If it is guaranteed that you let go of your phone and nothing will happen to your phone, then it becomes just a tactic. 'I am letting go, I'm loving my ego so that my ego can die.' You don't really love your ego; you want it to die. That is not love. The tactics don't work. Strategy also doesn't work. It's just simple, humble, loving attention to God's presence in your heart for as much time as possible.

So if you are told—I have all these medical examples because of the medical things I've gone through—so if you are told that you have a vitamin D deficiency and you need to go in the sunlight, then we should just hear about going in the sunlight and say, 'Why is my deficiency not gone?' or intend to stay in the sunlight. Tell the doctor in three months, 'Well, see, I should come for something. I wanted to, but...' 'How much time did you actually spend?' 'No, I was too busy.' So, look at it the exact same way. They said in the Bible where the road to hell is paved with good intentions. It sounds like a very scary thing to say, but it's a very practical thing. Like, if you just have good intention, then you may be full of good intention, but where is the actual time for the transmission to happen?

Then we say, 'But it is God, why does He need time? He should like that I should spend all my time worrying about the faults and He should fix me in no time.' But that's not how relationships work. And we're trying to create a true loving relationship with God. It's true. On a lighter note, you feel like God wants to fill up heaven with seven billion people who are constantly thinking about things in the world? One of us enters our log and what you find is that everybody's just on their phones, talking to the hellish separation of the world.

So Sri Ramakrishna said let go of attachments to all of these worldly things and have this burning restlessness to only feel like God is your oxygen. How to do that? You can't just say, 'I'm going to decide to be restless today.' You can only do that by spending more and more time truly. And be careful of substitutes that pretend to be holy. You know what I mean by that? No, really. 'I don't feel like praying or inquiring, so I just...' That's good, isn't it? It is good only if it leads you to that silent transmission. Nothing is a substitute for that. Definitely an intention is not a substitute for that. Definitely not a postponing and simple tips.

I'm sounding a bit scary. So let me make it a bit simpler. So you have come to the end of your day—and all this is from my experience, okay? Because I do exactly the same stuff. So I've come to the end of my day. My mind says, 'Oh, what about your prayer? Because you just got so lost in the world. You talk a big talk but where is the actual focus?' And then it offers a solution. It says, 'Okay, tomorrow whole day is prayer.' It doesn't say, 'Okay, you have ten minutes now, so use that ten minutes now.' Go for the glorious tomorrow, go for the alright today. They say the perfect is the enemy of the good. Okay, it is good enough for now. Do that post.

Okay, too much is happening. People are rushing in and out of hospital, all these kind of things. You have time to say the name of God once because you're waiting outside the hospital room? Do it. Don't wait for things to be settled tomorrow. Use every opportunity, every relief that you get from the touches of Maya, because that will change your trajectory. Know that one moment of the choice to love God can change the trajectory of your entire life. And this is the only choice that we have. It is the only difference between sin and rightful action, Dharma. All of these things are simplified in that choice in this moment: to go with my pride or to go with my love.

And remember that the love for truth in the form of self-inquiry is also the love of God. Truth, highest Self, and beauty are not different. The highest beauty is not different from each other; it is the same. Both need us to let go of our attachments to the false. Hey, I promise I'm going to... that's my family. Um, so phone of course was not about the phone itself, but phone was a metaphor for the world, just our grasping. But it's a good question. So if we can be a little vigilant to what takes us away from our time with God. If you're in focused prayer and focused inquiry and the mind says, 'Oh, but this,' and we are not able to let go of it, then that is our attachment which has to be surrendered or inquired into.

So a favorite topic in satsang is we pretend it's God but actually it's relationship. So let's say the thoughts of a particular relationship or all relationships, they bring us out of our sadhana, our practice. Then we can offer those—the one who wants relationships or greater relationships—offer that one to God or inquire into the nature. 'I will be happy if my relationship with this one is better.' Inquire into the nature of that 'I'. Who is this 'I'? And the path of the bhakta is to say that 'My relationship is with you, God. And I've broken my links to the false illusory realm of Maya.' So whatever disturbs us or has the capacity to disturb us in our prayer, we can keep offering that to God, keep bringing that into His light and pray on it, and we can inquire into the one who wants it this way.

The phone may be a good one for some of us. What is happiness? One thing I've noticed in my case also is that, and also with many of you, is that many times it's not something which you really want to grasp. It is just based on compulsion, based on what you think the world thinks you should be doing. Sorry if it sounded more complicated than it was meant to be. Like, 'Oh, if I'm sitting and meditating, what will my family think of me? If I'm praying, then what will they, what judgment will they form about me?' Such an absurd thing that in the world there may be a preference for us to be outward and involved with this world versus inwardly creating a strong, deep love for God, a deep bond with God. So all of us in humanity suffer from vitamin G deficiency and the only cure for that is time with God's presence.

Father, can I ask something please? Thank you. Um, there is still an idea... I was just following your guidance and I'm identified with this idea that sometimes that I'm right and someone else is wrong.

Then are you right about this?

Look, in theory I know I'm not right. Sometimes I have this idea.

Sorry, say that again, please.

You're not right that you have this idea about having this idea. Yeah, it's like I don't... when I was following what you were saying, it was clear that I'm not, or it was clear that I'm maybe nothing. Okay. But then when I brought this thought and this maybe conflict in my intellect again, it's like it doesn't... I don't know if I know how to dissolve this identity in my consciousness and it comes... it came over... yes, since I'm in satsang it comes. And sometimes I see it and then it drops, but sometimes it also takes a while until it dissolves either in prayer or either in this attempt to keep quiet or open and empty.

That is the indication. How do we know that a particular contemplation is helpful or it is just intellectual? We know because: are we falling into our heart more, or are we getting more and more involved in our head? So that compass helps us to determine what should get our focus and that may be different for all of us. So like some of you may be very attracted to the question in your heart, 'Where am I? Where am I looking at the world from?' And for others it may just become something in the head, some imagination or just thinking about science or something like that.

So, so that is why there are so many pathways available to us so that we can see in this moment what is taking us deep into that holy photosynthesis, the... what were we calling it? The photo booth of the Atma. And that is why we can't really say which method is best for us or which question is best for us. We have to just check in in terms of the effect that it has. So we were contemplating this topic whether we can count listening to bhajan as focused prayer time and ultimately the answer has to be: it depends on what happens to you.

If in listening to the bhajan your mind/intellect is getting stimulated and it's all about enjoying the beats, it's all about enjoying the dopamine, then it may not be that good if it is only about that. But if in listening to it you feel love for God in your heart, you feel inward facing, you feel that you're being supported in your practice, you're being led to His presence—even though these other things may still happen—as long as these things are still happening, which is that you're being led to God's presence in your heart, then it's fine.

But if it's just... I heard this term, sorry if I'm digressing, in India you know what has become popular? And we were contemplating this in the Krishna Das concert where there's a new fad called 'bhajan clubbing'. You heard of this? Bhajan clubbing is you don't go to clubs because clubs are expensive and maybe you don't like all the bad habits and things that are available there. So, but you want to have a good time. So, you go bhajan clubbing. All the beats are there and the drums are there. Get all of that. So, I came across this trend on Instagram that a lot of youngsters want to do a gentle way. So it's fine as long as you're enjoying, it's very good. But the enjoyment should lead to a deepening in faith and love and humility. That's the difference between devotional bhajan and just enjoying the beat.

Father, I feel both. Like for myself, I feel like sometimes I pray and sometimes I think most of the times I try to inquire or keep open and empty in a way, and I just by grace it... when it's necessary.

What um... I'm using St. Teresa's definition of prayer which is not just making the petition to God but including active recollection, passive recollection, prayer of quiet, the prayer of union and ultimately the prayer of divine marriage; all is counted as prayer itself. So all the stages of spirituality we may say: japa, dhyana, samadhi, savikalpa samadhi, nirvikalpa samadhi. All of these stages we may say in India, she said them in the West. And all of these I'm counting as prayers. I'm counting any quiet attempt, any attempt at quiet contemplation.

So we may say Shravana, Manana, Nididhyasana if you want to add that. And so all the entire thing of Advaita Vedanta is also, in the way I'm using the term prayer, including all of that part. The petition, making a petition to God, which is also prayer. So I'm not looking at prayer and Nididhyasana or self-inquiry or what self-inquiry leads to. I'm not looking at them as separate things.

True. And I'm not... I don't... how to say this? I don't have a bad... or I guess I applied both. I can't follow you on the depths of the prayer that you're going into and my prayer is quite simple. It's either prayers or chanting or repetition. And generally with that I... yeah, maybe I... with that I'm targeting or I aim to be in communion with God. So I aim for my peace and silence and for love. So in a way probably somewhere it meets. It's just I don't follow all the... suppose I have come first time to satsang. Okay.

I guess I applied both. I can't follow you on the depths of the prayer that you're going into, and my prayer is quite simple. It's either ads or chanting or repetition. And generally with that, I aim to be in communion with God. So I aim for my peace and silence and for love. So in a way, probably somewhere it meets. It's just I don't follow all the—

Suppose I have come first time to satsang. Okay? Now I'm talking to you and you are the one sharing satsang. So I'm saying, 'Guruma, please. I am using the name of the Lord to try and meet Him, but it doesn't seem to be happening. Can you tell me what I'm doing wrong? I'll tell you what I'm doing and you tell me what I'm doing wrong. So what I do is Ram Ram Ram Ram Ram, and then I just go and do my work, you see? And then I have a few minutes, I just do Ram Ram, and then I just go and do my work. Why am I not meeting God?'

Because, son, you don't do enough raises. Is it just my connection or everyone? Let me move. Come here. You need to persist, Father.

I need to persist. Say more.

Now, I need to say more. Okay. Ram, and then I go into my world, go into my Hare Krishna, Hare Krishna, and then I just go and do my work and whatever's done. And then—

What do you mean by going into your world?

Into my work or whatever I have to do. Because when I go to a meeting, I can't just keep doing Hare Krishna.

But just remember from time to time to do Ram.

Time to time, this. This is exactly what I'm trying. Why am I not meeting God?

He doesn't like what I would say. If somebody came to me for advice, I would say that, you know, the effect of taking God's name is that it provides the momentum to go inwards. So what you are doing is you're doing all the cooking but you're never doing the eating. So what should happen is pick a name of God which resonates deeply in your heart. An expression of God which you love deeply. You love His Leela. You love His plays. You love recounting things from His life or Her life. Whether it is Devi or it doesn't matter, as long as you love deeply in your heart, or at least a glimpse of that love is there. Whether Jesus or Ma, or whether it is Allah or His prophet Muhammad, or any true messenger of God or incarnation of God. Pick one. Yeah.

If you say Ram, notice what it does to you. Stay in that taste. Notice where that holy word takes you and stay there humbly and patiently, because you're at the sanctum sanctorum of the true temple, which is in your heart. And here we are receiving. Here we are listening to that which is beyond our ears to hear. We are listening with our hearts. We are available with our hearts. And it is up to Him when He wants to switch on the lights of the sanctum sanctorum, and the darshan of His presence in the form of the Atma, the spirit, becomes palpable to us. It is not our business anymore. Our job is to just go there and wait.

So if God's name is the sugarcane, and us chanting His name is to squeeze the juice out of this sugarcane, it is also important to drink that juice. So whether it is prayer or inquiry, same thing we can say for inquiry. I'm asking, 'Who am I? Who am I? Who am I? Who am I? Who am I?' Why am I not finding myself? I'm constantly asking, 'Who am I? Who am I? Who am I? Who am I?' But once said, ask 'Who am I?' I'm asking, 'Who am I? Who am I?' Can anybody find themselves like this? Find the true Self like this? Can't find. The question takes us to that holy place where that love, where that truth is revealed to us, where the light is turned on by God Himself.

And in the revelation of the Atma, He reveals—the Atma itself reveals—that which is the source of Atma itself. We cannot bypass this process. No matter, we may say a million 'Who am I,' but if it doesn't become a sincere question first, and that sincere question doesn't cancel out the mind and intellect interference and allow us to remain empty, then the light of truth will not fill us up. And it is in the light of truth being filled up within us, so the true Self within itself. So there is no real prayer or real inquiry without being empty. If we continue to be full of ourselves, then we are not creating the space for God.

So it's easier, rather than to say prayer, inquiry, all these methods, to say that this is what allows me to juice the spiritual juice. And as I drink the holy juice, it allows me to stay in the presence of spirit, whether it is palpable yet or not. Whether I have to stay completely in faith or I have the blessing of the holy darshan within, either way, we have to stay there. You see? And that is the maximum extent of what we can do. We cannot force God to switch on the light. We cannot force the Self to reveal itself. We cannot force the Atma that, 'Now I've done enough. You have to now shine the light on that which is the Nirguna, the attributeless, the unperceivable reality.' All our pushing doesn't work. It is our patience and humility that works.

So you pick whatever method allows you to remain empty in your heart. Empty means to remain in the patient, loving, simple, humble, non-grasping at anything at all for as much time as possible. You see? So that is the way to read scripture as well. You can't say, 'I am Brahman, asmi. I am Brahman. I am Brahman. I am That.' You're as good as a parrot. Unless you say, 'I am That. I am That,' not in the way that I'm saying it. I'm trying to tell you that these holy words should lead you to the quiet, to the stillness, to the silence within. Because that is where the discipleship of the Atma happens. The transmission of His holy light happens.

So you were going to Banaras and you had a wonderful visit in Banaras. You saw a beautiful thing. But if all I asked you was, 'Which road did you take? Did you take the left road or the right one? You took the left one, why not the right one? Oh, really?' And the whole conversation was just about which road you took. Don't you say at the end, 'The road I took is not the most important thing in what I'm trying to tell you. The most important thing is where these roads lead.' And the ocean called God can be met through a million rivers. We just have to dive in. But that ocean, merging into the ocean, will happen only when your head has to fall into our hearts. Otherwise, no method is useful. And if without a method, just a simple turning in can make our head fall into our heart, then we don't need a method.

But I'm scared to say this kind of thing because we have started to take great pride in ourselves being methodless, to our own detriment. If you have a boat, then use the boat. Why you want to? Don't let your pride get into your spirituality. If God's name gets you into the heart, use it. You don't have to be so just a glass. Who are we trying to prove what to God? Whatever words you use, Ram will get you to the same place, as there are no two separate heart temples—one for Shiva, one for Jesus, one for love. Your heart is not a crowded place; it's the same. So our picking our spiritual method must be based on its effectiveness for us, not any other consideration. Not that, 'I feel very good that, you know, I am on the pathless path. Look at all these people going to temples and pilgrimages and paths.'

Something makes the inner magnet activated during the course of the day. We don't want to turn inward. Then we hear, we read a spiritual passage, or we hear a bhajan, or we hear God's name, or we hear some great scriptural book about the Self, and we are drawn within. It can seem like our attention is the vehicle to pull us in, but it's something beyond attention. So whatever does that for you—it could be looking at a flower, could be anything—that is your spiritual practice, where your attempt at turning inward can seem effortful. Then something makes it light. Something makes it natural. What is that for you? You have to determine. The full buffet is laid out in front of you. What was helpful for you to dive in? Only you can tell. And that may change from time to time. So don't be too quick to label yourself and put yourself in a box which is created by Maya: 'Inquiry' or 'Only can take the name of God.'

So what is it that is bringing you to God now? I don't know why I'm belaboring this point. Maybe an answer to someone. But have you examined how the inquiry could work? Say, 'Who am I?' Or you say—correct, then what happened? Does the answer emerge in your intellect? 'I am Brahman.' And what other way of knowing could there be? Now we go into the clearly subtle realms. So see if you can stay with me. So if it's not conceptual understanding where I have the concept 'I am Brahman,' nor is it an experience of some blast—when you think that awakening or enlightenment is like an explosion, like a blast within or something like that, it's not that. It doesn't have to be anything perceived. So if it is neither concept nor perception, what other way of knowing something do you have? And what do you know from there?

Now if I say something like, 'The Atma loves to pray in your heart,' you may say, 'I know this because I go to my heart and I get the vibration Ram.' Now I am saying that you can know this even without perceiving the vibration. What is that way of knowing? That is the knowing that you receive is not through the exercise of any tool that you have. Not your intellect, not your mind-intellect, not your senses, not your ability to perceive things as memory, imagination. No, it is pure knowledge which is just received. It's like pure love is just received. That is the beauty of Atma. Now let receive from the Atma. It's completely different from conceptual knowledge. If you could never put yourself in the quiet receiving position in your heart, then how will it be received?

This is how inquiry works. It makes us give up on our mind, makes us give up on our intellect, makes us give up on whatever we may be imagining, perceiving, and we are left in that humble helplessness waiting to receive Atma. So eating is what we've been calling eating in satsang; it is actually just waiting with our mouth open for the Mother to feed us. That feeding process happens in the heart. That is the only pathway to Self-knowledge, to true knowledge. That is the only pathway to freedom. The only pathway to love through devotion, Bhakti. And this process of receiving is called grace; it happens only by God's grace.

Some sages have said prayer is not as much a speaking as it is a listening. But this is the listening that they are talking about. Just this is the inner posture where we just open to the receiving. What is a good substitute for this receiving? Let me think about my problem. It's a good thing to do. There is no substitute in Maya for this. The only thing that comes 1/100th of a percentage close to this is helping your brothers and sisters, serving them selflessly. But you notice that the day you've really been selfless, you become quiet and seem receiving from your heart as well, hopefully instead of swelling up this pride.

Basically, I'm saying that everything else is a waste of time. But the beauty of this is that once you get used to focused prayer, then you could be having a conversation with friends, you could be watching something on TV, but your inner posture is always open to receive. I'm scared to say this early because then that can become a good excuse also, but only you can judge yourself. See how the Gyan Marg and the Bhakti are the same. Actually, they are outwardly different. It is the yoga path. All these can be called branches of yoga. If we go with Patanjali's definition that yoga is just the cessation of the movements of the mind, he's basically saying be empty in a fancy way and providing the method to be empty.

Father, Father, your guidance is true and perfect.

Can you see the guidance is—can you hear me well? I mean—

Now it's better. That your guidance is true and perfect. It's just that we don't fully follow it. But it is like that.

Uh, so sweet of you.

These can be called branches of yoga. If we go with Patanjali's definition that yoga is just the cessation of the movements of the mind, he's basically saying be empty in a fancy way and providing the method to be empty.

Father, Father, your guidance is true and perfect. Can you hear me well? I mean, now it's better. Your guidance is true and perfect. It's just that we don't fully follow it. But it is like that.

Oh, so sweet of you. But I wish that was true. I'm far from actually—any words are far from perfect. But thank you very much.

No, but I mean, it's not yours. It's what it is. No. And um, I have something to say to you. It's been a while since we don't talk. This is true. Yeah. And um, I have to tell you that recently, very recently, like a week ago, um, I met a new master whom I'm considering my new master. And it's been a very, very profound, very profound meeting, and I feel I cannot just run away in silence like a thief or if I were doing something wrong or something like that, you know. And I'm deeply, deeply grateful with you and these years walking with you and receiving so much grace from you, and I cannot not acknowledge it, you know, because you showed me, Father. You showed me. And I don't know, I feel I kind of keep calling you Father, but it's inevitable. But you showed me.

It's fine.

It's very strange, but I have to get used to it. But um, you showed me that I'm not my mind. And you also um, ignited in myself devotion, the path of Bhakti. You planted it in my heart and you are always with me and will be always with me. But I feel I cannot be here and there, you know. And um, and also for the satsang, I have to say that I am here if anyone at any moment feels for any reason to reach me out for something, my friendship is here. It's true.

And um, yes, I'm very happy. I truly, truly feel that uh, I have a long way to go in terms of being a true teacher of God. So I'm very happy if your heart has led you to someone who is a better instrument of His life—and not better in the way of a competition or something like that, but better for you. If you feel that resonance in your heart. If you feel like he's bringing you closer to God's light and presence, or she or he, then I'm very, very happy because um, my only intention, my only joy in life is to bring all of you to Him, to the Atma within. And I can only pray that whoever your heart is trusting as your teacher now is going to be true to that. And with their blessing, with their light, may you be led to the only true Master. I mean, you never fall into any duality about masters or what our purpose is and any of this false um, idea of what spirituality is. I hope you are always kept safe from all of that and may you find God's holy presence, Atma within, and may you be led without any other intention to that holy place.

I have no uh, restraint. I have no—nothing changes in my heart because of what you've said. I think you're still a child of my heart. And that I'm not saying from any pride of being a father or something like that. I'm just saying that I just feel like all those who are open to their life being for God are children of the Satguru who this instrument tries to speak for, tries to be a humble instrument of. So don't feel that uh, now this chapter has to be closed and you know, you have to uh, make some conceptual distance between us or something like that. You see, no pathway means that love for each other has to reduce in whatever way. You may follow any master, any teacher, but our love for each other as brothers and sisters and fathers and daughters can continue to be how it was. These outer changes should not change the love for each other in our hearts.

Know that uh, nothing changes in my heart for you. I may be a little more uh, careful in my expression in the sense of remembering that uh, too much different guidance can be confusing for any of us. I may not be as imposing in my guidance upon you. Um, and I trust your heart that you've found somebody whose only love is God and only interest is in serving Him, and fully, full, full blessings in my heart. Full blessing is, in fact, it is sometimes a relief also because the more who are sharing God and your children are being helped, it makes my job kind of easier as well. So, so I'm—I'm not unhappy at any, at any level because I'll miss you, seeing you in Zoom at times, and you're always welcome to join. But uh, but always remember that um, there is zero complaint or resentment from my side about how this has unfolded. You see, and if you feel ever, maybe twenty years later if this body is still there and you feel like you want to come home in this way, your—the doors are always open for you. And this applies to anyone, whether you tell me openly or you—very thank you so much for that, by the way, that you made this beautiful report. I know it's not easy. It's probably one of the most difficult things we have to do. But I appreciate your honesty very much and thank you so much for letting me know what's happening with you.

I owe that to you. And I know you are home for me, Father. I know you are home. It's just where I know I have to be now. It's just that. But and I just follow what—because my life is for God and I just have to obey, you know, and what I feel truly in my heart. It's just that. But you are home for me and you are for me like you are a true teacher, you know, and I aspire to love God the way you do.

Yes, very sweet. And you never have to feel that you have to keep your teacher's name under wraps or scared that, 'Oh, I came to Ananta's satsang and I was talking about my new teacher and what if people defect to him and all of that and Ananta is left without a sangha or something like that.' I'm truly very happy. In fact, if there's a very good teacher of God, I'm happy to follow also. I'm happy to follow also.

Thank you, Father.

There's no side that—it's not something that if you're attending satsang with me, then call me Father. Or I have no such—I never asked anyone to start calling me, I never asked anyone to stop calling me. Whatever resonates in your heart, unless you feel like, 'Oh, now he's not feeling very fatherly' or something, you can—you can say. But no, there's no rule from my side.

I'm not going to stop calling you Father. I can't.

I'm not asking you to. I know, yeah. Um, there are many um, uh, children obviously that in this spiritual movement I have, by grace—grace has led me to the feet of a few teachers in my life as well. So that doesn't mean that I'm not grateful to all those who have blessed me, all those who have shared with me so beautifully and selflessly from my channel. So you don't have to worry about the terminology so much.

Say again the last thing? The terminology, Father? And you don't have to worry at all about—no, is that—I guess, I don't know, it's because sometimes you said, no, that if you truly call me Father, I mean, it's not a light thing, you know, to call someone. It's not just, 'Oh, I call him like that because everyone does and because we are in satsang.' It's not like that.

Yeah, good point. But really the point is that you are not letting go of what is being shared with you. Hopefully, that is my hope at least, that you are not letting go of that which is being shared with you. You realize it is coming from the true place in the heart and you just found an expression that is resonating with your heart most strongly. And uh, that—and I hope and I pray, of course, that and I bless that the new home that you are finding is uh, also full of love for God, full of only His light. And so then the Father remains the same because it is not this foolish boy that is the Father.

Yes. Yes, it is like that.

Feel free to share with your satsang brothers and sisters what is happening with you, with me, if you like as well. There is no restriction. You know that in satsang we play—we can play videos of many teachers and you know we have been able to do that from all cultures and traditions. So be happy to—I'm very, very happy to meet or come to know about another teacher of God, and it brings joy to my heart.

Thank you.

May God always bless you, keep you safe spiritually. May you deepen more and more in your love and light. And may all that you heard in satsang continue to flower more and more through a different expression but the same source.

Yes. Yes. Love you. I love you.

It says here also, we call every teacher Baba, which is also Father. We are chill. So just chill. 8:00. Okay, let's quickly hear Ellen from here.

Hello, Father. Oh, I just wanted to express my gratitude. Um, for a long while it's been such a struggle to be with God and so often your words have been a transmission, and now um, there's an outpouring in my heart that is just um—and I know it's—I just wanted to say like so much of it is from listening to you and um, and actually just knowing the truth, the truth of what you say. And I just wanted to express my gratitude. That's it. A quick, a quick um, yeah.

So sweet. I'm happy to see you smiling and I can tell that your heart's very—Father, just hi.

Hi. Thank you. I know you're considerate for my health. Thank you so much.

I know you're being considerate for my health. Thank you so much.

No. Okay, I take it back. Yes. Yes. Same. Love you, Father. Thank you for everything. Love you.

So I want all of you to be supportive of all our journey and uh, I don't want anyone saying, you know, 'What are you doing?' or you know, any of this stuff. I want all of you to just uh, be there for her. She should feel like um, she has now so much more love. You see, the new family and the old family. So she should not feel like alienated in any way because her heart is um, um, pulling her in this way. And please, nobody tell her that um, that she was with the best teacher or something like that. It's just not true. Full, full support, full openness. Maybe there's a lot we can learn from her. I'm very happy if she comes and shares what she's learning also whenever she feels.