Stop It - 25th September 2018

Now the thing is that what gets in your way? You know, in the sentences that you think you know where you are or you think you know what's happening to you. Only then, when we are able to make a claim about a starting point, do we feel like, 'Okay, the destination is over there.' I keep saying, if you feel like you have to get to freedom, which is point B, can you define accurately what your starting point is? And if you really investigate openly, you will see that it is all made up. It is just a bundle of concepts at best, mixed with another set of energy constructs or dimensions. How does that define your location or your state? When you actually fire and you leave life as it is with no interpretation, no conclusion, what gets in the way? This gift that you can give yourselves, it is only deal whatever you think you're right about. So in that way then, it's a sort of exchange. But you know this well, then even your most humble thought about yourself is just a resistance to the truth. And in a way, it can be said it's a sign of arrogance. A belief in separation is nothing but arrogance.

So in a way, we have to figure out only one thing, and I'm saying this: how to get out of this groove that we find ourselves talking without getting into any new, without getting into any move. You were speaking after the time cut away yesterday and we were just talking about these things, saying that how easy it is to leave satsang and then the sun falls and then back into like a mindset about ourselves. Does it become like a relationship? I said, 'Wow.' Any of these mindsets and these grooves in a way have become deeply embedded conditions. It is the way we get used to thinking about ourselves. It could wind up to be a mean baby. The fear will come: 'And how would I live this? How will I live? How will I be productive, effective?' All of these things. It is only these times that you think of yourself as productive, effective. Other words to it: 'Why am I so useless? I just get so...' I like saying, if I say don't get into any mindset, including the seeker mindset... 'Okay, but then how will I find God?' If you've been seeking for twenty years, it must be apparent by now that with that mindset, the truth cannot be found. It is only the dropping of it after it becomes silent.

And remember that I'm just speaking about your inner attitude, your mindset. How this body expresses itself in this apparent element can unfold; it can unfold in any which way. Without pointing you, all the words are like a conceptual emptiness. As you are being pointed to this conceptual emptiness, then all the things which you, all the concepts that you hold dear, are found to put up a fight. In a way, to put up a fight because we've nurtured them in that way. This is why I do not like this, but I'm not suggesting any position because all there is does not have a position. And yet, when all there is itself takes a position, then it can seem to play like an unlimited wheel. It can seem to play like in a collective way, that which we call the life of a person or an individual life. But the point is the dropping of these concepts of limitation and coming to that open, empty truth which is apparent.

The cake is perfectly decorated already. You don't need to put a cherry on top. You'll be left to come up with elegant examples. This as it is, it's perfect. As it is, beyond problems. Now whatever you think that you can do to add on to this—whether it is to figure something out, whether to come to some experience, whether to have some emotion or to have the most brilliant thought—all of these ideas are the ideas you have of trying to put a cherry on top. Seemingly, just leave it as it is. What we would physically know as an action or inaction, but leave it and say, 'Did the concept of it...' So what I'm asking all of you is: what do you think can improve this? What do you think can improve this? This, this, no? What can improve this?

Like thinking into things. These voices that say that I'm not this. Remember, I mean there's a strong record, you know, voice sensation which just says that's perfect but you're not that. So because a voice says it, it makes it true? No, that's... but it doesn't make it true, but it makes it feel like a struggle. The voice is saying that you're a person and how it becomes to do not avoid later. Okay, that's a...

Yeah, so what do you believe about it? The voice says it is not you because there's this, like an outer expression in the world where the identity gets trapped—an accident, a family situation, right? So if the identity comes back, I mean, say okay, so then that feeling of that, like I said, the old mindset groove feels like the real one. And everything that we experience, I mean, which you know when we had satsang and you're just this is, then there's a struggle to choose again. It feels like a battle, you know, between the mind wanting to imbibe everything of what was seen, experienced, or a battle.

For a battle you need time and you need space. Right now, none of those are your reality unless you give credence to the notion that they could be true. What is here right now? Show me the battle or the struggle. Show me the stuff. Maybe somewhere how I started, who could I send? Then what gets in our way seemingly is the idea that we know what is happening to us. And I can say that conclusively because in reality nothing is happening to you ever. So for there to be a struggle, what must you be? I have to be like... how we make yourself into a struggle is by giving belief to not only like seeing our sensations and thoughts, but even to an exterior. Try to give belief to an experience without the form. If you localize the problem, then it makes it raised to a power, which is that the only thing making you struggle is your belief in the concept which is going to show up now. Any concept. And usually now he started, but there's an argument like, 'Okay, did he want to show that?' You know, I just say, okay, listen, okay, this is you surrender, it's done. Because your attempt to conceptualize it or vocalize it will only be an avoidance of your reality. Although that attempt is also contained in your reality. Such thing is to recognize what is myself, what is apparent here in its perfection. You don't need to know anything. Don't need to know anything. You don't even need to know what will happen as a result of not knowing anything. And all you think you know is just made up. How good is it? Or mine is better knocking on, because if you start to know, then it messes it up. And it's never to anything, it's simple.

Good result. While the second question: yourself, when you close your eyes, is your experience of nothingness the same as mine? No, let's presume a lot of things: that all of this is true, that there is a you, there is a me. Is it that experience there, the experience here? This is not a dream. Let's presume a lot of things. Just a variation in space. I can see, I can see, yes. But even this question, at the root of it, at the root of even this question, root of even this confusion, is confusion about who I am, who you are. But if you were to presume for a moment that there are two sets of experiences—there is a seeker's experience, there is an Ananta experience—and both of them have eyes, and when eyes are closed then the same thing happens. Let's see, because that is the pretense under which satsang is shared anyway. That is the overall pretense of this posing of sharing and listening anyway. But more important than any of this is what happens in that. To know even one thing is to know too much. Give yourself this gift.

Okay, so this will be the last broadcast before the retreat starts. And when does it get over? No.

There is no world of inner faculties, no misapprehension of mental world, the world of thought, no world of intellect, no evil person, no bias. There is no world of transient beings nor transmigrate recycle of nature of the latency, no world of distinctive traits, no transmigrate recycle full of ignorance. There is no world of the form of the Vedas, no psychologist, no world has separated, no variants causing distinction. There is no reckoning of differences or non-differences, no imagining of defect or the absence of defects, no world of peace and peacelessness, no transmigrate recycling of qualities or the absence of qualities. There is no feminine gender, no masculine gender, no transmigrate recycle of neuter beings, no mortal beings, nor sorrow or joy whatever. There is no forms of the virtues of the non-virtuous, no certainty of the qualified and unqualified, no forms of the duality mode, no traits of the witness mode. There is no condition of undivided nature, no joy of the undivided essence, no thought of 'I am the body' nor the pronunciation 'I am'. There is no condition of the undivided conviction, no single great undivided essence, no expression of whole range of thought, neither the destruction of all thoughts.

There is no convention of all thoughts. There is nothing of the thousands of thousands of thoughts that get perished moment by moment, no witness of all the thoughts nor the attitude that oneself is. There is no world, no mind, no finale, no execution of action whatsoever, no curse, no please, and no sullen nature. There is no characteristics, there is no characteristic of the virtuous, no trait of the righteous nature, no sign of absorption or accumulation. No thought of Brahman, no reality of the self, no mark of any dream about the beyond, none of the excellent, no one supreme man to be controlled, none of the highly select, nothing to mean beyond that. The one who is devoid of self-knowledge alone is the great sinner indeed; the one lacking this knowledge is a greatly sick person for sure. I am Brahman, there is no doubt of this, and the nature of the undivided essence. I am of the definite experience that Brahman is all this. Such a one is he instantly liberated, there is no doubt of this. That very instant one becomes the embodiment of direct knowledge. Such alone is the knowledge in this world; such alone is Parameshwara. All this is indeed the supreme Brahman, the nectar of knowledge fulfilling the mind. Whoever hears this topic is very Brahman oneself.

The state of Sadashiva is neither unitary nor manifold, neither atomic nor gigantic, neither cause nor effect, neither the universe nor the Lord of the universe. Devoid of taste and odor, he is ever formless, neither bound nor liberated, the Most High and without anything higher than itself, ever the joy of the greatest unitary happiness, the joy of being the ground unconnected with birth, senility, sickness, and such. Verily the great Shiva. This concludes chapter twenty-six entitled 'The Description of the Topic of the Mind Filled with the Nectar of Knowledge' in the sixth section called Shankara of the Shri Shiva Rahasya. One of these days we'll do that chapter together. It's all Shiva asking, so all the versions we are finding, all different Shiva's playing. They're all Gita tips from Him. Imagine somebody's doing it. All my blessings and love, a beautiful retreat. May my Master's grace be upon all of you people, that which your heart truly longs for. Thank you all so much for being in satsang today. Satguru Mooji Baba Ki Jai.