Something in You Where There is No Contradiction - 4th September 2018

Yeah, seemingly a little order. It seems as it seemingly a moment, yes. Ego doesn't know anything. Knowledge is being okay.

He says ego. He said something this morning. He said he doesn't know anything. You know, let it be now. Just see something that's there. You go, something... the ego doesn't really have it. The ego doesn't have any being.

Yes. Yeah. So it's an imagined, just an imagined construct. Yeah. So in that place, yeah, you can't really conceive of oranges, but you're saying we're not something saying that sometime the imagination...

No, I'm saying that we add two oranges to two oranges and somewhere it is as true that there are no oranges as there are four. Did I come back for this? Special surprises for you! You can't give it to your intellect because you will not be able to solve it intellectually. Your mind will just resist this kind of thing, or even if it is saying, 'Oh, this is very good, it's really nice,' you see, it is just another form of distraction. Where is it where both answers are as true or as false? You can feel a bit stuck because on one side I'm asking you to contemplate something like this, so there must be something to it. And from the other side, everything from your mind comes here: 'What is he losing his marbles over?' A bit stuck. But there is something, some—it's not a thing—I'm going to say something somewhere, but it is not in time and space, where both four oranges and no oranges are true, or at least equally true or false.

You can't figure it out. You can't visualize it and you have no knowledge that confirms this. Very valuable where to look.

Yeah, that seems to be something I know conceptually there. I think what it means to me... no, that's not the bit. Something big. It's a mystery. But even so, the letting go of my... of my naming of the or my labeling of the orange is how it can affect. Okay, and in that drop it. Okay, what's counting thing? I want to just, you know, okay, what the doctor accounts. That which removes orange, that which counts, are both kept aside. Then I can't totally keep it aside. It's monkey.

So just like we're not, yeah, if we don't keep it aside, but do we get value resolution? And then in that space there's, yeah, there's a feeling and there was a nullity of no. We never saying they see you. That is not the direction I was feeling like because he said what it means to me in the sense of what belief do I have about this kind of... yet I know what you're saying now, which is good. Then you have the label on it which comes from the mind. You have these visuals, these ideas. You have also ideas of what it means to add or a no. Yeah, that's more centralized. We have ideas in here like what does it mean to add or remove at what from where of these ideas. And what is that space? I can imagine, yes.

So this example, as simple as it might sound, confronts very, very fundamental ideas and fundamentally even what we consider truths. We need to conclude; they need to conclude with something which is like valid. I am inviting you to find that space in which you can add two oranges to two oranges and then there are no oranges is as true as there are four or there are ten thousand. I don't want to give too many pointers because if you become just imagine it, imagination is visually my father doing like if I do it and I'm controlling it just by trying to get a great ability. If you do what I do, you're seeing it. It should lead to something, but just in the doing of this addition, it's the concluding of the train. Well, that's what you have to say that now the hypothesis is a change. You've been invited to look for that space or something within you in which you add two oranges to two oranges and it could be as much no oranges or oranges.

So what I'm saying is in this question to do this, what you see if you make sense like, yeah, but you're supposed to be going somewhere, find this, recognize this, and not accept it like if you just accept it like, 'Okay, he's saying it must be true.' That's where, that's how we live in the world. You see somebody or somebody saying something, advertising something, and because they're saying something, you're just taking it. I'm not saying that this is... I'm inviting you to find that in which the world exists and ask me in a way only the person can do this kind. From the Presence point will you do it? You don't bother with that. Just more innocently. You don't get into this other inquiry now which is like, 'Who is doing it?' at the same like suppose you never heard of self-inquiry, never heard of this term 'person', 'ego', 'self', 'nothing'. All of this is rather just: how do you mean, how do you add oranges to oranges and make none? Doesn't matter what you consider yourself to be here. Doesn't matter any of those. Self-inquiry doesn't matter here. Nothing. It is just this question.

Father, the field in which this is done for that doesn't matter what comes in the appearance. Like if you add up 300 with 600, it's 900. Good. Before that, to the intellectual seeming field, it doesn't matter. No, the space or the knowing in which this is happening, yes. But can it happen firstly? You add two oranges to two and believe it's zero.

Like Michael even determine good. Why couldn't it happen? You see, why couldn't it happen? You see, like when the time—I mean, it's up to me what—I mean, subtly loosen this mean. Yeah, whatever the means, it's okay. This what to be. No, I know and I don't know. Why can't it happen that way? I was also four when I was asked two plus two. That time referring to some concept is very good. So if I don't have the concept, if I ever start that two plus two is zero, it is equally welcome there, right? But isn't it completely contrary to your experience? You like to just be two because then for that I have to refer to a concept to prove that. So before picking up the thought of the concept, it is equally true. Honestly, we have an idea what's two, it's two, and that's us. We have so many ideas of what we do, what is also possible, what's not possible, what it should be. Yeah, what is like what is true, what is on a tortoise with a speaker. It is a thing exactly. It's always really nothing. It's all dissolving into the same same thing saying like everything is like conceptually as we know two plus two is four, yes.

But now our game plan was to put oneself like same or one, not one, but is all. It's not even like it's just it's the same. What is the one? But the one is not two. What exactly is coming up? I planned four flights of stairs now because everyone gets with it. So the feeder is from the top, but it is too big to come out. So the more it is being fed, the bigger it is getting. And if it gets any bigger, it will die. This place, if it is not fed, it will die. And the vows is priceless, cannot be broken. So how do you bring the goose out? The top of the vase is too small. The order is to take this one out first. You can think about why it is not possible. What are those things which make it not possible? I can say take two who's after two things except the imbecility is in response. The possibility is in the thought now. Now when you see I pick it up.

There, there. Now did they possibility? Haha, so good. I just have to leave all the concepts aside. Receive not even better sense because that is also a concept. Is something more? It has to be more primal. It's like something like not like I see now what I have to do. I have to leave the concept aside. Then future powers, time, all that can come and it is something that everything was within thought.

Yes, exactly. All that contracts who is within that form, within the limitation that is. I was playing the role of the one who tries to resolve the problem. So we give it to our intellect. The intellect will take it and say, 'How do I do this and how do I do that?' You see? Yeah. So it cannot be solved. People have tried to solve it for thousands of years. Concepts we did same. Who is not in battery? Yes. So we can solve it right then and in today between because yes, there leads to a place where I can hear myself saying I, you know, as the sitter or you know that. Yeah, I don't know.

It's more chatter. Rather, the mind is protesting saying, 'What about any new in Sangha? This is too advanced. They should cook eat the early books.' Okay, yes. We're not have compassion for those in the party that let's not have any confusion like this. But we must have compassion for what? Anyone who visits and ever they must also speak up and see what what is going on. See what's happening. I'm okay to share it anyway just like whatever words come out here, they come up here. This is very good vision of compassion for those who might be new here. So no reason.

So now the same thing. I climbed up four flights of stairs and I came down thirty feet from where there was this one. Can I just say something? I think they have to the Jesus really did. There's there's a sense of times about this strange assumption thinking that there's me. Yeah, yes. There's a lot of attachment. Yeah, yeah, a lot. There can be fear in that and a lot of freedom when that hits of just the strange—I don't want to say stupidity, but it comes up like it's like cave painting. It's like where's where does this come from? Can I go back to the orange?

I came down thirty feet from where there was this one. Can I just say something? I think there's a scene at times about this strange assumption thinking that there's a 'me'. Yes, there's a lot of attachment, a lot. There can be fear in that, and a lot of freedom when that hits, of just the strange—I don't want to say stupidity, but it comes up like it's like cave painting. Where does this come from? Can I go back to the orange one very quickly? There's something like I noticed this morning two times recently. I'm in my room alone and I sneeze and I say, 'Excuse me.' Wait, where is this coming from? Why is this being said? That was just kind of this automatic relying on things. In this sense, two plus two equals four, absolutely. I'm not picturing two oranges and putting them with two and saying, 'What is that?' It's just a sense of knowing that I'm both assuming that I have, but I'm also like, I don't know exactly. It's like a canvas of knowing that I somehow feel that I'm enveloped in. And there's the claiming of it to a certain extent. I don't know if this is a claiming of that. It's like if the teacher wrote '2+2' on a blackboard, but what if this screen is like the blackboard and it's an assumption that it's there? I don't know actually; that's as far as I think in this moment.

Yeah, because the thing is that at least those who have been in satsang for some time now stop because you feel like there must be something to what I'm saying, so you're stuck in that way. And yet everything that you know is in opposition to this. Everything that is known is in opposition to this. And how can they fly off flights of stairs and come down to a... it's not a word, it's not a big question. So the more intellectual that maybe he started at minus sixty or something else, start to this kind of... but it's not that. It's like an illusion of a knowledge that this is right. All knowledge is assumed in that way, that this is and isn't it. We don't hold up with any beliefs thinking that this is wrong. You're always thinking about it just being wrong, but you are in an assumption that there's another. It's just if you start seeing, you feel like just like you said, you don't even know what is up and down. Truly, like when you said about the stairs, then you actually assumed that you know what is in and out and what is top and what is bottom. Everything is an assumption that so much we have assumed, and it could just be Kabir Ji will say, 'Right along anymore.' All our ideas of right and wrong, good and bad, up and down, time and space—was in effect, do they apply to the reality of you? And if they don't apply to the reality of you, to whom, for whom do they actually apply? Who is in time? Who is in space? For whom is there a past, for whom a future? For whom is there even being and not-being? For whom is there the Self with a little awareness? And if all of these things don't mean anything to the reality of you, how is it there are listeners and binders? Who is even bound or free? Who is doing or not doing? What does any of this actually mean? And what do you really know? What is beyond the ideas of duality and non-duality? What is beyond one name, same or different, true or false? What makes truth true? This is the same as to know one thing is to know too much. What do you know when you know nothing?

So the thing is that you know what's coming, okay? But even to know that this is the same as is to know too much. I'm sorry I'm laughing, but I know that sometimes it can be very frustrating. You see what I'm saying? Like you see, it brings up great resistance of the mind and it's fighting hard and standing by. It will, right? Because we're changing the field a little bit. We're going from things like grievances and resentment and guilt and holiness to even more fundamental notions like time and space. And it's not really progressive in a sense; it is more quantum or exponential in a way. Fundamentally, we are not here in satsang to become better people—zero better anything at all. We are here to, in a sense, if you can say something, be here to see that which is so fundamentally undeniable that we have to look at how everything else is deniable. We have to look through the facade that everything else seems to hold, including what we think we know about time and space, my life experience, perception, all of these things.

The question, Father: when I'm in my apartment and I can't perceive the forest, I still assume it exists.

Yes, it is an assumption. But so is everything else that you said. 'When I'm in my apartment' is also an assumption. Like, where are you? We can presume, and it's okay conversationally. I'm not expecting anyone to speak like this when you are going to a restaurant. Truly, with satsang at this place, maybe we are allowed to go beyond our mental boundaries, isn't it? So it's not an unfair question if I was to ask you: so where are you? Where will you go for this answer? You can look to the senses. Are you on that side of the senses? Then you can say, 'Okay, no, no, I must be on this side.' So on this side, there seems to be a head and body. So if you cut up this body, will you find atoms and molecules of you? Because this body presumably contains these flesh-and-blood atomic molecules. So if you're not on this side and not on that side, where are you actually? So just because there is a visual perspective, there is a sensory perspective, does it make the perspective true just because it is there? And do I then become an object contained within this stream of stimuli, this stream of objects? Do I just presume myself to be an object without investigation? And every time I do investigate, I find no objectivity about myself, although I don't even find any separation between any object and myself. So just because the perception of the room is here, because the perception of the body is here, does it mean that I am contained in them? Just as the presumption is that valid? The mind will resist all of this. It'll say, 'This is going too far, too far. Now he's really going too far.' But what did you pray? What did you come for? You said, 'I want to go all the way, all the way into light.' So much that we assumed that we know so hard. Even as I speak these words, like I feel like I know, but truly I don't know. It makes sense. And this display of knowing something is infinite in a way. You can always make two plus two ten and say it's right. Oh my god, we have done this thing as a body, you know, and like sneezing coming way off the next house. This is my body and not that my world, even though something is getting clearer that everything is my body, but there's still like this looking to see how is this.

Yes, start with the end in mind. Yes, this is my body. But we don't even know that. We don't know how that goes. Body identification will not be taken to be an expression of that which is inexpressible. Things like there is really no question, my obviously another words to do something and then I killed the physic even though the justice it sure seemed that so much comes up as you like in a way sees it is it whatever you know the concept that might be playing and then the more you know you're just speechless you know it but then this wanting to take position of not to say you outwardly but inwardly there is it's coming up with so many other stuff which one of the strongest solutions we can take which is as equally because any other position is they're both in how much is peace and then rotating making us about to be that this the same from you know flashing good monkey said because the word about what's happened reduce its incomes and talk to the power so we then therefore best if I just keep quiet we are referring everybody to ourself as this individual yeah this how to break this mental bond with the physical body as I.

Yes, in your one moment of motionlessness it is broken. All that is false relies on a concept. And why this sort of satsang can be a struggle for many of us is because there is nothing that you can actually grasp, and we can be used to learning by grasping in this way. See, now you're getting used to something which is in a way the product of your letting go and not grasping. All that you hold to, all that you think is valid, is being put into question at all the seemingly layers of your existence: this apparent world, at the level of your imagination, thoughts and emotions, at your intellect. And all of these layers we have interpreted and made ourselves believe that we are this entity called the ego. So as all our beliefs, all our knowledge, seeming knowledge about each of these layers is being punctured, where will the ego stand? And the good news is that even if it feels like you haven't gone all the way—well, it's not clear, even these are just ideas of course—but at least there is very little room here to pick up any nonsense ideas that might be posing as 'it is all the way.' We might have an idea 'all the way,' but that idea is never all the way. It is still Maya, the Quaker.

Okay, why can we not say, 'I woke up this morning and it was yesterday'? You said, 'Hope you this that.' Why did I wake up in the morning and I can't see it yesterday? Where is this? Where is this thought coming? Like there's no, there's nothing such as memory inside. So where is this actually coming? Where is this memory when you can't find it? It's almost like even that you don't have. Where is it?

So this is body contemplation because we use terms like memory for the world, consciousness in the land itself, awareness, Beingness. But all of these are just forms and all distinctions start to dissolve. No term actually implies anything at all. So ultimately, what is in a sense of Atma? That there are no two, implying that there are no distinctions. So therefore these terms are diverse still, whatever reality we have given to them. And I completely realize that some of these are now sacred terms for us, if you like, and these terms should not, cannot be questioned now because all our investment in satsang has been on these terms. But if you're trying to get to the heart of Atma, but wait, I'll go here independent of any idea, any notion. But behind they do these are motions in space for the during time, really they're just conceptual. You're absolutely right. What makes memory a memory? And this is not memory, memory, memory, and this family—we all are notions. If through all of our labors upon us, I used to hear 'all the way,' I do there is somewhere to reach. Now I like to hear it more hands 'all the way' each and every moment I see truth over ideas as long as there is a week actually I choose too long.

I think the word also, this video that I enjoy very much I was watching the other day, I was taking orders yesterday, young girl and again and again, Gandhi Ji is just got into his ministry and he has a conversation with his cook. He went in the kitchen and the cook says, 'Truth is...' Then he gets excited, 'I'm going to hear the truth.' But truth is, and the cook says one truth is this, the cook says, 'To practice is true, practice is truth.' Oh, Buddha meter, it's always abandoned, nothing is ever conceived. Beautiful. Like one minute, but I heard it being said that what comes and goes is not real or true. I say, 'Not really.' Isn't that also an assumption? Yes, there are some other assumptions which are atomic to most of their assumptions. So that is the assumption which is held in satsang, you see? So if you take that assumption to be true for a while, then it destroys a lot of other assumptions that we have, and then the master will make sure that even this adoption is not lived and purity visits is very simple. Either we come to a wordless spirituality—so it is not just wordless that no words are coming from the mouth, it's just so wordless that no words can actually express it. Father, like when you stretch us like this, mother with dementia is a satsang.

Be a child in satsang, you see. So if you take that assumption to be true for a while, then it destroys a lot of other assumptions that we have. And then the Master will make sure that even this assumption is not lived, and purity visits. It's very simple. Either we come to a wordless spirituality—so it is not just wordless, let me know words are coming from the mouth, it's just so wordless that no words can actually express it.

Father, like when you stretch us like this. My mother with dementia is in satsang also. She's always in different states of unreality or reality only, which are not true to me, but since they are real to her, there is no contradiction for her. So all is in question and I just have to stay here. Like, no scientist or doctor, as far as I know, has been able to define what this is that we call dementia. My mother at some point in my life was diagnosed with some horrible-sounding disease, but who's to say that our perspective... my mind is trying to reboot.

Very good to notice. But peace is the motto of young jnanis. Again, I want to end today with a sense of gratitude that I want to express towards all of you because I know some of these things question everything. I must make a promise to you that it is not just lip service, but it is here that these things are questioned and it is the same reflection which I am presenting to you. Because we can keep hearing things about coming to our infinite existence, but as we dive into the depth of this resistance, we see our emotions which we give so much reality to, but they are nothing but perspectives. They are nothing but our version of what we think truth is. I am amazed, astounded, and in deep gratitude to all of the openness to really look at this. Thank you so much for being in satsang. Om Shanti Shanti Shanti. Mooji Baba Ki Jai. Satguru Sri Mooji Maharaj Ki Jai.