That Which Is Unperceivable Yet Recognized - 3rd April 2018
Saar (Essence)
Ananta guides seekers to stop looking for the self in the realm of changing perceptions. He emphasizes that the unchanging witness is already present and can be realized through surrender or self-inquiry.
You are not lost; you are just looking for yourself in the wrong place.
The truth is beyond all concepts because it is the unchanging witness of all things.
Surrender means all conclusions are given up; inquiry means all conclusions are seen to belong to nobody.
intimate
Transcript
This transcript is auto-generated and may contain errors.
Welcome everyone to satsang today. Mooji Baba Ji, this morning, I built a platform because we're celebrating this. Good thoughts are not used to the pockets of this. Kept looking for it for my thousands on my Bay Area. There was it—it's only here in stay. Was looking for it in the wrong place. So this is the scene: you're trying to find ourselves. We feel like 'I'm lost.' It's not that you are lost, but that you are looking for yourself in the wrong place. The Self is here. Where are you looking for it? The seeker means someone who's looking for the seeker, presumably looking for God, looking for Self, Saint. So all the sages are ever trying to tell you is this: you are the Self you are looking for in the wrong place. Can you find that which is eternal completely in the realm of that which is ephemeral? Of course, even though that which comes and goes is also the Self, but that is like the flowing river. Is there an ever-changing flowing river? You are looking for that which is the same stable substratum. You're looking for that which is beyond birth and death, that which does not have fear or desire.
I feel like all of us have enough experience now to be able to say that everything which is perceived is changing. Everyone can exploit that by now. Everything that is perceived is changing. So on this side of perception, you will not find it. You're looking for that which is greater, that which is not that which is not change. So this side we've checked. Like when looking for my phone, I check the bedroom, the bathroom, living room, everywhere. So we checked everything under the sun. So that everything here now, what else is left? What about on this side? Who is there on that side of perception? On this side of perception is all of this world with all of its objects and feelings and emotions and sensations and everything. On the other side of perception, who is the one? Who are you? Is that changing or unchanging? What is the relationship of this one who is looking and you? It is you. Is there any other?
She says so. One overlooking was all that time. Is that changing, unchanging? You, sir, are changing. I said, 'Who is that one?' She said to me. I said, 'Is that another one of you?' You say they are looking for the unchanging Self. They found it now. Now, don't we make anything a thing? Especially for you, you told me that you're making something a thing, a thing. See, it's the same thing because I say don't make anything a thing, then you can be like, 'But I'm making that thing the thing.' But I can see what is troubling you more than that thing itself is that thing that you are making anything. Because it is gone. I think I survive this moment unless you make it a thing again. And you know, some of you—so you might not know—I mean that don't make it, don't make anything a conclusion. Don't make anything something appeals, something that has meaning for you. The truth has meaning to that meaning, but this meaning does not need a concept. This is the only being meaningful, but it is beyond all concept, beyond even our perception because we just changed.
We saw that on this side of perception, I am the unchanging and not only am I the unchanging one, I am empty of all qualities and attributes. That is why another name for me is no-thing. And that no-thing, which is the eternal witness of all things, that is why I am not nothing, because nothing cannot witness. That no-thing which is the eternal rules all things, and I am myself in my original state, empty of all qualities and attributes. And therefore, nothing that has qualities and attributes has any meaning in reality for me. This is the Self, never enhanced nor diminished by anything, completely empty of all attributes, either given or small. I got over Anya. Nothing you can truly say about it.
So when I say don't make anything a thing, see, or forget about it, this is yourself. Forget about everything else. Then your mind slivers, 'Oh, why forget? It seems so real sometimes, seems so important, so meaningful.' For this, the sages have given us two important tools, two important thorns to remove these embedded thorns. If you see that you're empty right now, nothing to be done, then no tools also, nothing. But when it seems like, 'No, but this is important, this is me, this I have to take a stand later,' the truth, or you are completely open to being open to whatever action might be appearing from here. So this is what I'm talking to mean to. The first one is surrender, which means that to which you feel that you are devoted to—oh God, this is a Guru, the embodiment of the Master—keep surrender all this. So this is happening to me, this is not happening for me, and finding freedom or not finding freedom. What about this relationship or all my money? All of this as they're non-existent. We at the center of it, that is why surrender is worth giving up because it is about nobody. So it is worth giving up. The way to give it up is to say, 'It is my Father's problem. It's the Satguru's problem.' But better than saying that it is a problem is to say, 'It is my Father's brings this up.'
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But if you don't feel like this as a Satguru for us, it is he is like some sort of I believe, just feel good something, then we can inquire into it. Whatever position you might be taking about yourself, you will find that it is not true in reality about what you are. The lyrical mask me. So what does it mean to be open? I said openness is to not make a conclusion. That's it. So is it then try it? So in the path of surrender, it is all conclusions are surrendered and the Satguru's feet. The path of inquiring on all conclusions are inquired into and seen that they belong to nobody. That is where it is so beautiful as we recognize what we are. I like very much how we just change so simply in this morning, recognize that I'm that unchanging one with no qualities or attributes. There is no other me. This recognition is very helpful because what the mind comes with is moving to limited you. It is not what so easy. And the other wheels, as you surrender or you inquire into these stories, it becomes so straightforward. The recognition, there's so much space for the second that divides the rule which was cycle this phenomenon.
So let's check once again very slowly. Have you seen by now that everything in the realm of perception has changed? Therefore, to accept any, expect any sort of stability in that which is changing is like expecting that the river stands still as I step in it. That is a pure folly. Based on self, that much is clear. We also see that everything, everything at all under the rules of perception is subject to time, subject to change. So this is you look for the timeless, to look for a government, that which is subject to change itself is ignorance. So where must I look for that eternal? I must look at that other which itself is looking, the other side of perception. So I found that everything on the side of perception is subject to time, subject to change. The farmers look at that looking itself from food that is aware. When you find that distance, I myself put into itself, isn't used anything perceivable? This is the most beautiful discovery: that which is unperceivable and yet it is recognized. There is nothing else like this. Everything else is perception for recognition for the Self with unperceivable yet recognized.
You learn tonight this beauty-less actual pooja, Self-awareness. This is your original Self, and then everything else is also yourselves, the dynamic aspect. Everything else study enjoy himself power is more Self is unchanging. Then we also recognize that in your dynamic aspect, you have the power to pretend as if you are something other than this Self. This power to pretend as if I am something else is the power of Maya. As we let go of all this baggage of the losses, fragments of ego left behind, all this is completely without you now. Other is complete freedom from all conditioning, only happen through grace or true self-effort. Breathing clean the balance between effort to be aware, to engage in honest self-inquiry and let go of conditioning. So the balance between all of this and grace. But once Ramana Maharshi was asked this exact same question here hundred years ago and he said that as long as it feels like you have a choice, as long as it feels in your heart that you do have works, then you must make the choice to let go this dream of. So whether it is surrender or self-inquiry, it feels like a choice that you can make and you must make that to one day see that all of this choice-making was also just grace.
If it feels like the habit of the habit of the ego, the habit of picking up the ego is too strong, if you like this very moment I can't help it, I have to pick up the pretense of person. So this person who they just made up of this idea of duality, concept of diversion and the desires of this non-existent person. If you believe yourself to be a limited one, then just a concept to Advaita is not him. It is the concept of overtime always three perspectives or means from a limitation, then it doesn't really have. Then it's better to inquire into what is the reality: Who am I?
Then you will find that actually all of this because there never has been a me. It never has been a me. It is not that we can't redo the natural person or get rid of a natural ego. You just see that it was never there. You see there never was this empty entity called ego. In Advaita, all of this was just the will of consciousness, the play of delusion. And stepping out from the play of delusion was also just the will of consciousness. Then we see that everything has always been grace. See now, what is the other approach and sometimes we can take in Advaita? Let's look at that a little closely because when you fall into this sort of trap in this, have the sense, 'My Master said that everything is grace, so I am just gonna sit around. I am not going to do anything. God is going to sit around.' But then sitting around is also doing which you're presuming that you are doing, you see, as an individual. So you're not really seeing that all this grace you are still taking positions that 'I am going to become now anti-inquiry' or something later. I'm just... but that is also a position. As we will also do is still converting the activity that is preceding this one and we are making of all stool out of ourself. So all this can happen because of sort of mental exam. I should reduce a variant of the tools. I have just got to watch TV and said. But then then watching TV is also doing. 'I am going to watch TV instead,' you say. God put you first twenty tin itself with tea. By the way, I'm not saying anything about watching TV or not. I also watch quite a bit of things. Talking about the activity per se, I am talking about the position of individual worship can still be taken and applied very conveniently to that which country us from this all sense of devotion itself.
The mind does not fathom neutrality. The mind only says and why they're doing doing or not doing doing, which are both doing. This leg whatever desire and aversion of Otesaga want want want, don't want don't want don't want, both are desire actually. And the same way doing doing doing or not doing not we're not take a position of just putting your hand what it's all so easy. So because the mind does not fathom neutrality, therefore to make it it makes the opposite of the seeming doing and said, 'Okay, this is a non-doership.' It is not that non-doership only means that I see that there is no person here anyway that is doing anything. All is happening actually in the light of my being. The same as these words are spoken, but there is nobody sitting here safe speaking that they are arising from their own the one individual over on them. So it is not the stopping, not the doing of the stopping of activity. It's the mind can make this confusion that once already you are not the doer, so now I'm just going to stop doing. But that is also doing. What they're saying that you are not the doer because that which you consider yourself to be does not exist. Once you see this, then that one does not exist, then you see that all is grace.
There is nobody sitting here speaking that they are arising from their own individual power. So it is not the stopping of activity. If the mind can make this confusion that once already you are not the doer, so now I'm just going to stop doing—but that is also doing. What they're saying is that you are not the doer because that which you consider yourself to be does not exist. Once you see this, then that one does not exist. Then you see that all is grace, because the one that is presumably putting the effort in is the non-existent one. But to come to this recognition is what the inquiry is for.
Inquiry is the way of looking with integrity and effortless looking. We're just looking at: Who are you? That's all there is to it. It is not about coming to some special experiences. It is not about getting to any state. All that can happen or not; it's okay. Because many, I feel like, get attached to the byproducts of inquiring. Then even if they don't happen, the irony is also that they hardly did any inquiry but spend a lot more time building guilt about not doing it. It is not even that. It's just an honest introspection. Not what's the mind, not what experiences I'm having. Even if it feels like the whole universe has become a firefly in front of you, the question remains: Who are you? If it seems like you're beyond all limitations and space and you can visit a myriad of worlds, the question remains: Who are you? If it feels like you've come to a state which is beyond words, beyond thoughts, the question still remains: Who are you that is beyond these things?
So this is what I would say to most of you, which is that: See that you are empty of all of this right now and remain in this notionless existence. If it feels like some emotion is too strong, then use the terms of surrender or inquiry, and you will find that actually they are the same. And this is the main one: in your actual emotionless existence, the truth of what you are is completely valid even though we might not have the notion of it, might not have a concept of it. But the truth is true even when you do have a notion of it or a concept of it. The truth is true, but you are playing with the mask which is false.
Then they might do better to read the transcript of the talk because a lot of things that happen feel good to go through. The transcripts hold even a couple of sentences with you. So the main question, the main inquiry: Find the location for this original self, the unchanging sky on which kind of perception is... which side of perception is it? You know, I'm looking for it on the right side and just notice that I will resist this very strongly by saying, 'But that's like there's just nothing.' This is nothing, but it is not just nothing because it is the most pristine nothing. Or it might give you some fear, then you might lose your identity or your life will stop. All this is nonsense. Don't worry about it. Don't be scared to lose the veil of perception. Always going to live the real inception and see you at home the same. Your only quality. Let's see you.
Father, can I speak with you? Yes, my daddy. I just had to come up. I don't actually know what I was inquiring, and something seeming strange going on. I just want to speak it out somehow. So when I'm inquiring, it's all good. I mean, it's very obvious and it's really straight to the point when I very much like also... and what came up, yes, this was what came up is when you said a couple of times, you said those are non-existent. I remember roughly in satsang, I like that very much. And so when I'm trying the position, I mean, you come to is very immediate. So I ask who I am, and on the other side what comes up now is this... it is about somehow, I don't know if I find the words, but for this the expression of the individual. For example, that was what I was inquiring about; there were panic attacks going on here and that kind of stuff. I'll just say that it's... you know, when you're inquiring, the panic attacks are just appearing in you and it's very... but at the same time what came up, it was now a story about the reason, the background of the panic attacks. And in a way that felt very releasing somehow and helpful for this expression of the individual, you know what I mean? And I said, let's just this somehow, this something I like, I don't find words for this. This is something I don't want to get that too much meaning, you know? It is a nice thing when it... okay, yes, and you get a little more... you're more compassionate for this expression. We're just here for this and you know, like more love. You just, yeah, more love and compassion for this individual. And yet there's not really an 'and yet' or so, but there's something going on and I can't... I don't find words for this. It's something energetic somehow. I just want to speak that out. I don't know anything. Thank you.
I want to clarify a bit because for those who've not heard me say this, that there's also a sentiment. But maybe I can start by clarifying that a bit and I feel like this relates very much to what you have said also. So this is a bit of the story, so please indulge me for five minutes in this one. Before he was even called, he got into spirituality about 20 years ago and was involved in various masters in various ashrams. And always this feeling was there, my wish had been there right from the beginning. You know, I wish I'd been there right from the beginning because some of the sangha that I was a part of, you could not even hope to have a meeting like this. Sitting in a room like this, it's like thousands of people anytime. Then you feel like how beautiful it must have been. They just talk about Papaji now, but I felt like those lucky ones who met him in Brixton. I was fixed from that time walking on the street and said something about you, like, 'Do you want you to be that one with all of this anytime you want to?' I would watch a video of Papaji like those days when he was close to you. That is like... so this kind of feeling to be there.
Then just the other day, I said that actually I always wanted to be a first-rate member of that presence. Now this presence, this is the same, the cool presence which is using this body. So this outer coconut expression as contact which has become the first-rate member of that unnameable Satguru. So like that actually, and it's true for all of you. As your allegiance to individuality, to the mind, and to the heart descends, this switchover of power from mind into being, then the outer expression there at that body-mind will seem so intimate to you. Then it becomes the first-rate member of this presence. The presence is one for this expression, darling, because he heard it. It's like what I mean is actually with loving-kindness, this one also deserves our loving-kindness, this expression. So this journey is open. This is a never-ending journey. I would be very wary of someone who says they are 100% done. This never-ending journey, he said, because that which we were unaccepting about, this expression, this body-mind seems to be... I shall call it, can also be allowed to be as it is. So much benchmarking, so much... thank you.
But this has to... what I'm saying has to come from a place of integrity. And it is to all of you that you're finding that you're speaking of this integrity. Because many dynamics slide in. If somebody is coming close to satsang, they can just hear these words and it can sound like, 'Wow, this is fantastic.' That these words came from here, then we can just listen. It's like really loving-kindness even to this expression, and it doesn't have to live up to any special standard of freedom. It is very much related to what I've been saying about the insight that you're having. The insight that you're having is about this one phenomenal self, that which can seem like, to put in worldly terms, you can call it the boundless ocean. And then we try to fit it into this body container and try to think this body must live up to that insight. That is not it. The coconut doesn't have to be the ocean. It is just a wave of this ocean. Thank you all so much for being in satsang. Satguru Sri Mooji Baba Ki Jai. Om Shanti Shanti Shanti.