The Best Gift You Can Always Give to Yourself Is – “Just, Let Go” - 19th March 2021

Yes. And this discovery can only be made intuitively. It is not possible for this discovery—this concept, we can say conceptually. If you are visualizing some dark empty space, then we may be saying visually. The discovery that I'm talking about of yourself as awareness, it can only be known intuitively. And all of you are coming to this intuitive insight. In fact, every time I ask you, you see it; it is true. So now from that same place where you can report yes, you are aware, tell me if there is any time.

No, there isn't.

So all that needed fixing is automatically resolved in this. So it is a mind tactic first to trouble you with thoughts, then to trouble you—because we are spiritual now—to trouble you with thoughts about thoughts. So it's a one-two punch, as I call it. So jab, jab, punch, knockout, you see? And so what is happening is that there are thoughts and sometimes we get caught up in them. And then the master thought which is causing you suffering now is that you should not be caught up in thoughts. But that is also a thought, isn't it? You see? So these meta-thoughts are more troublesome to the spiritual seeker than to the regular guy, yes, because we now think that we should know better, we should not be doing this stuff anymore.

But this 'know better' is not bringing us to that insight. This 'know better' is creating a shape out of us which is saying that I should be a better spiritual seeker, or I should be more free by now, or I should be over this stuff, you see? So this spiritual self-judgment, it is important to do. The point of spirituality is not to come into more suffering, and yet spiritual seekers seem to be doing that because the spiritual insights are being converted to conceptual ideas about how this life should operate in time and space, and now we are troubling ourselves with that, you see? So we are troubling ourselves with more than how we started, actually. Now we know spiritual things to trouble ourselves.

So right here and now, the best gift you can always give to yourself is just let go. Give yourself the freedom of open energy of the unborn in this moment. And that universe which you thought you belong to is gone. That next universe, if it is ever born, let that take care of itself. It's like if you have a dream tonight later, then some dream Ananta has to come and help you there, you see? So we don't have to worry about that situation for right now. We are free.

So again, my dear, I keep asking you to unlock because I just want some feedback on this. It is easy. So what happens is their thoughts make us trouble, and then when they are not troubling us, then these thoughts about how those thoughts should not be there are getting us trouble. So don't get troubled by those, you see? The mind will of course propose to you that Ananta should give me a permanent solution. Give me a permanent solution because it's okay for now, because now we are in satsang and I heard often because, you know, we're sitting together here, it can feel like now it's fine, you know. But I know you will say, 'I know once it's over, then I'll be back. It's the same.'

But the governing solution is only to remain in the unknown. See, right now that is not as a—not as a plan or a tactic or a strategy, but just fully in the part in time and now. Yes, it's like you say, it's exactly like this. And I don't know what the future of this expression called is going to be, and I don't know if tomorrow I will be fully identified or any of that. I just know that the opportunity for freedom is here right now and I'm making use of that. If this one is going to be delivered tomorrow, what is the best gift I can give to him now? To be free right now. At least by thinking or worrying about a potential delusion tomorrow and falling into that delusion now is definitely not going to help him. By giving belief to the notion of a tomorrow or of time now is never going to help any presumed one who is going to be there tomorrow.

So even if we speculate and say there will be one tomorrow, what is the best gift you can give to them? Only your freedom now. Your greatest lying in front of you, but you just keep worrying about whether there will be lunch or not. That's a problem. Freedom is here in front of you now. Let the future take care of itself. Take care of itself. It is not you anyway, in the way that we take ourselves to be like an object in time and space.

Who is the one that has this problem? I know it's just the one I think I am, but there's so much suffering to the one that you think you are. There is a lot of suffering and to your reality, none.

None. To not identify, but that's—that's the point. That's so, so difficult.

If I keep saying that I need to get rid of the hundred-pound brick on my head, I need to get rid of the hundred-pound brick on my head, what will all of you tell me? I didn't understand the word. If I said, 'I have to get rid of this hundred-pound brick on my head,' you see, and I kept saying that to you, what would you tell me? Put it down. What? But it doesn't go, and it doesn't go down, you see? I'm trying, it just comes back. I put it down, it keeps coming back. What are you telling me? I don't know. You told me there is no brick.

If we keep reinforcing that I have to get rid of the person or I have this problem—so we were doing this experiment. So just for a moment, just become fresh and open and empty. We'll come back to whatever needs to be resolved in the moment. For now, just now, repeat to yourself that 'I have to get rid of the person' five times. It's even full belief. You have to be rid of the person, of the person. You have to be rid of the person. Get rid of the person. To get rid of the person. I promise you, you will feel much more personal now than you did a few moments ago. The same way, 'I have to get rid of this brick on my head, I have to.' It could even start it as a game, but if I repeat it often enough and if I refuse to look, you see? If I just go on belief that there has to be because I can feel the weight or I think there is—these are the two symptoms.

So if you go on feeling and thought, then it can always present this problem to you. So how to be rid of it? Either we look and see no brick. Because, but while I'm in satsang now in front of all of you, my beautiful sangha is here, that's why brick is gone. Now the minute it's over, I'm telling you it would come back. What to do? And you will keep saying, 'No, it is just an idea. There is no brick.' You see? Just like you said, the one that is suffering is not real. The one that is reality is never suffering. So how to solve the problem for the non-existent one? To recognize that it's not existing right now, without getting time involved in the picture, without involving a narrative.

Because if you make this part of your narrative, you're saying that this discovery right now has to do something for me. That is the only way you will put this in your narrative. Put the truth in your narrative, it will always have the length of selfishness in one way or the other, although we may not see it that way. We want something for the non-existent 'me' and say, 'Okay, the truth is here now, but how does that help me really?' It's not meant to. It's not meant to because the 'me' doesn't exist. The truth is always the truth. Can the truth make a deal with the non-existent one? Can you sing to the frog sitting next to you and do it? Because I can't sing, so don't solve it for me.

I've been saying often these days that the only use of the replica of what is, which the mind seems to offer to you—it's a terrible replica—but the only seeming use of it is that it is only that that you can insert in your story, in your narrative. The 'what is,' even the 'what is' manifest, you cannot insert into your story. Thank you.

And usually the way the mind presents these things is much more exaggerated. How many moments yesterday were we caught up? Firstly, you would struggle to remember more than ten moments from yesterday. You have to make a project out of it. And then out of thousands and thousands of apparent moments, only ten you remember, you see? And suppose all ten were full of suffering and strategizing and planning and all of that. What about the rest of the many, many thousand moments? Are you saying that you are mostly free? What is the evidence that you were not? So we cannot go with the mind speaking and choosing and saying it's easy, but we are that. I remember here it only brings out this kind of negative evidence.

So when you notice, even if you notice that, 'Okay, I have a tendency to get caught up in planning,' or 'I have a tendency to go to the mind for suffering,' then what is the best approach? Not to go to the mind for more thoughts about that, but just gift yourself open and empty right now. Okay? Thank you, Father. And thank you so much for this possibility to meet you like this. So much. Yeah, good to see you. All my love. Thank you, thank you, thank you. Raise the volume more, huh? Let us try. It is mostly my mumbling. Tell me if the sound is okay now. Is that buzzing sound bad or it's all right? It's okay. Good, good. Okay, so now we have Natalia.

Hello, hello, hello. Thank you. I would like to share my experience with how your guidance worked for me, which you gave me on Monday. You asked me, 'How much of this space have you been? Does it occupy?' And this question, I realized it is dropped, dropped within and began to work there. And soon I realized that actually with this question, nothing can smile, nothing can grow. Yeah, and therefore I all the time I remain as this space. And as soon as something, some thought or some feeling rises, immediately I'm with this question: how much space that occupies in me? Yes, it's like a miracle and it finally stops this fan about which Guruji said, because so much feelings which were here for years, they begin to lose their power.

Because so many times I get the reports about something being very strong or too much, but when I ask you, 'So how much of your being is it taking up?' you see that it is only too much for our identification as a shape. And usually the shape of a body or whatever shape we may imagine ourselves to be, then any—

The space that it occupies in me, yes, it's like a miracle. And it finally stops this fan about which Guruji said, because so many feelings which were here for years, they begin to lose their power. Because so many times I get the reports about something being very strong or too much, but when I ask you, 'So how much of your being is it taking up?' you see that it is only too much for our identification as a shape. And usually the shape of a body or whatever shape we may imagine ourselves to be, then anything appearing can be too much. But already all this world of perceptions is appearing within you. All this universe of perception is appearing within you, and even that is not too much for you. It is only when this mental division happens, where we look at the realm of perception as if my boundary is here and the rest of the universe starts outside of things, that's when the trouble seems to begin, you see. Because that boundary is never fully accepted anyway, never fully accepted anywhere. So we'll be left with like a mental shape of what we are, right?

So then what happens is something comes and the mind says, 'Oh, this is so much.' You see, we take its word for it instead of really checking. Is it really too hard and too much within what? How big is the container before you can say too much or too little? Okay, so a glass. If I say you have to put a basketball in this, it's too much. There's no chance; it can't, unless if you're smart about it you can remove the air, but time out, we're not talking about any of that. So for this, a basketball is too much for this, you see. But if I say let's try to squeeze the basketball into this room, somehow it can come easily. Further, so I say, 'No, no, it's too much. What are you talking about? I'll show you it's too much.' Then you see that easily.

Same way, before we can determine it to be too much, 'I can't handle it,' all of these things, we must check around, look around and see: what are the dimensions of this space? The space of your being where something appears and it is too much. Can you check the dimensions of that? And if it is not appearing to your being, then why would you be troubled with it anyway? If it is outside of you, then forget it. If it is appearing in you, let's measure the size of that, you see. So when you look, you will see that, oh, but this experience of this voice, all of these perceptions, all of these sensations, everything that I can ever attest to, even the apparent past or memory, even the imagination of the future, only happen within my being, my consciousness.

So now some little, little things they come, little bitty relative terms to what your reality is. But if we take ourselves to be the tiny glass, then these basketballs of emotions and thoughts and sensations, pain, pleasure, all of these can seem like too much. And what does the comparison? Mind. It's only the mind that can judge things on these relative pieces. For your reality, you don't need a measuring stick. It's too much for the mind. I mean, in a sense, what can the mind handle exactly? So everything is too much for the mind. This moment, this moment came, the mind, Father, and I'm not speaking in any mystical way, I'm talking about what is manifest in this moment in the mind, Father, it is too much for it already. So we should recognize that everything is always too much for the mind, so no point going there.

So where is it not too much? Where is the perception of the manifest? Where is the knowledge of yourself? There is, again provisionally using a word called 'place,' there is a place within you where it is not too much. That means you find it where nothing is a problem. There is that place. Anytime you are not referring to the mind, you are in that place. To add the thing in the transcript, I'll get some comments about the point being a place. So when we make references using the mind, then everything is too much. What can we really handle there? When we try to scoop out the world with our mind, the mind is unable to, you see. So it makes very lame sort of primitive interpretations about what is. And usually the human condition seems to be that the habit is to bind to those interpretations because we are operating under the notion that without that, what do we have? Only everything.

We are operating under the presumption that without my mental interpretation, whatever I really want, only everything. And with your mental interpretation, where everything seems to get up. So to find the place where the entirety of the universe is an appearance within you, and where you recognize your reality as that which is beyond all of this manifest, is to only let go of the thoughts. So it's not a movement towards it; it is just letting go of the thoughts. So don't try to go to that progress in the journey, just let go of the misinterpretation, the primitive emotional ideas about what it is. I love this kind of report because I told her something she experimented with and it's so clear. That means that there was more trust than, you know, sometimes what will happen is the mind will try to modify the changes. 'No, no, of course I know the answer.' But this is like baby food actually. This little bit of openness to consume it, it's quite apparent that openness is the key.

We have to let go of our idea about it and how to merge using your current frames of thinking and try to put what the Master is saying within that and make it like a nice complete jigsaw puzzle, something like that. So you have to completely drop this frame of reference instead of trying to complete it. Otherwise, the game of questions and answers will go on because they'll always have a missing piece. Even if you think you completed it today, tomorrow you'll see again, 'Oh, with that piece I never saw it.' Then that comes as a form of a question thing. Then someone says, keep playing that game and there's really no end to it. And you must actually start to explore sometimes: what is the question actually? Because you are quick to presume 'I have a question.' That doesn't mean I'm asking you to pick a hamster, I'm just inviting an exploration of this thing. What is the question? What is it? Have you looked at it? You had so many, you know, but good to sometimes flow. What is it actually?

Yeah, yeah, my mental noise, but representing what? Or presenting an idea of incompletion or a lack of knowledge, maybe a lack of knowing of some sort. And the fundamental lack of knowingness is what you represent. What is an answer? Some other, another mental construct which at least for the moment may seem like it is fulfilling that lack of knowledge and presenting that missing piece over there and promising the sense of completion to you.

Exactly. So we come to a conclusion, but then is it ever settled that way? No, because the truth is too broad for our intellect to contain. So it will always, you see, it will always have leaky elements. So you look at like, did he say everything is... so it's a very strong habit. It's almost, it's reflected by the people. There's a need to actually clearly see its...

So let's try some experiments. So suppose that in my day you would say if somebody was really smart you would say, 'Oh, this one knows.' So suppose you had all those answers in your head but your heart stopped beating. What is more important: the intelligence that is beating your heart or all the knowledge that Google has? Because of past like medicine and various other forms of knowledge that seemingly appear to human knowledge, that there was some sort of control. But all of that is just dealing with the how to propose to the life force to reactivate that. Nothing is saying... no medical knowledge has ever told us that we know the intelligence that has put all this together, isn't it?

Exactly.

So all we can do through even that medical knowledge is to say that, okay, we've noticed that if we do like this, like this, like that, like that, then it seems to... how does it happen really? That nobody can 100%. That's why in spite of the best medical help, sometimes it doesn't work. But the point is that I'm saying that there's an intelligence which is running this life. And even if you say there's an intelligence that's running this body, all of the knowledge from the internet if you store into your head cannot match the slightest of that, because the millions of processes and functions that are even happening in one body, our mind definitely does not have the potential to. You can maximum do something like try to work on one mental problem at a time, number one, maximum by two or three variables. It's all crazy, right?

So in our head we cannot try to resolve more than X, Y. You add A, B, C to that and yet life and its pure intelligence is working on millions, millions of variables at the same time. So my really invitation is to not try and convince the mind about it because even if it does get convinced—I'm using reasoning to try and convince the mind about it—and even if it does get convinced now, then tomorrow we will come back with some other complaint or doubt or something. The real thing is that you have to say from your experience now: let go. And now. And my question is, is there more truth in this than whatever we could rely on in our head? And yet every one of the mind's claims is the claim of truth. It is never to you saying, 'This is falseness.' It is presenting things to you that you can take as truth, and truth being truth has the power to present it that certificate, but you can never give it that reality.

Exactly. There seems to be a goal that's been changed, which is forcing us to rely on just conceptual knowledge to run this life in the arrogance that good conceptual knowledge had run this life. As I was saying the other day, that if you had to pick between conceptual knowledge and the intelligence that's making your blood flow and keeping the apparently keeping atoms together—which is not true but apparently so—what would you think? There's some intelligence which is making food into this apparently. Okay, now is that stock? All the centrality of the body is the center of the story. Can go like this. We don't even know what the glue is that keeps the atoms together if there is such a thing. And when I say we don't know, like scientists have tried to figure out these answers, but we've not found an answer in terms of what makes this lump of food gather together and act as a living organism. We don't even know that. And yet the human condition is to rely on this sort of conceptual knowledge because I need it to live. But every time we check on life, it seems to be fine without it.

I was going to say that we made a dictionary out of rumors. And in the concept of language and interpretation and constantly trying to determine and decipher everything, we seem to be missing out on that which is naturally apparent. We had a conversation about like speaking, like we noticed that I kissed here, I noticed that there was the habit of appearing to be able to speak words that actually intellectually meant something, yeah. So that it appears that the personality in using, yes, defending the person. But then there was a counterpoint that you brought up about like speech can happen naturally as well without the personality. This fight about being quiet, 'I should be quiet, this one should be quiet, not talk,' it's a mental strategy to be quiet. It's not about the... is to not be obedient to false knowledge, okay? And then we will notice that the fallacy of that quietness which is showing you that you are beyond this entire universe itself, then the idea that that should translate in some way to one appearance called this body itself is formulated. I mean, you can never keep it. Between that and this body, thought can be like an emotional connection. You can say, 'Oh, the kitchen is connected to this room.' You can see anything, but is it really?

Yes. You see, so many times we can feel that because it is unspeakable, it is unfindable, and it is unfindable and I believe it is unfindable to the... it is ap...

This entire universe itself, then the idea that that should translate in some way to one appearance called this body itself, is formulated. I mean, you can never keep it, yes. Between that and this body, thought can be like an emotional connection. You can say, 'Oh, the kitchen is connected to this room.' You can see anything, but is it really? Yes, you see, so many times we can feel that because it is unspeakable, it is unfindable. And it is unfindable, and I believe it is unfindable to the... it is apparent that the idea that this is a true representation of my discovery about what I am is a complete fallacy. Even the entirety of the universe is not a complete representation of what I am. And don't struggle to fit these words in the head, obviously. I'm just speaking to that which your intuition already knows.

So the struggle, although it can seem very complex, the struggle is when you try to insert this heart knowledge into a sort of a mental understanding. We don't do that. What if you never had to understand? And you will not lose any truth. In fact, when I say, 'What do you know when you know nothing?' it is so that you keep the masks of pretentious knowledge aside for make-believe. So that's when the mind shows these two colors. What if it's all a lie? All of these doubts move the mind's resistance to this naked truth. Or even your mind saying, 'So freshly available,' he has constantly that the mind cannot bring this. And the fact is, mind is nothing but a play of the truth itself. I mean, it is making sense: reconstruction, proposition, and dissolution. The proposition and the deconstruction, you see. And don't pick up thoughts about, 'Oh, I should instead...' Treat as you go, see that. But many times your mind will come with propositions like, 'Oh, you should assert that away,' but don't buy into that also. Treat that as you would.

Thank you. Thank you very much. I can say that I spent years with that kind of nonsense and, during all the time, the truth was what is within me because I had the experience. And during the years, it was... if it is not true, you can... all that you told now, yes, it can spend years and it's so painful to understand that the truth was available all the time. I heard you say it is so painful to understand that all the time it was available and I knew it and I went with this nonsense. It's painful, yeah, sometimes, but mostly I would say it's quite wonderful. Yes, because the idea that somehow I am responsible for the cleaning of the mind and that some can depend on it... so all the notions have been deconstructed. Everything that your mind... right, all right, all right, all right. And a little bit uncomfortable.

So locate yourself in the middle, okay? You can no longer claim a position, not even positionlessness, because positionlessness, position fullness... locate yourself in the middle of time and now.

And now I see that even when I say now about that it was painful, I can use this question and, oh, how much of my being does it occupy? You just go... the sound is really troubling today. Hello? Hi. Yes, I must say the sound is... first I must say for everybody, for many, the sound is really blurry. I don't know why. And it seems to me, it seems also that when others speak, not only you, it's also blurry. So I don't know what is what. I have no notion of technique, so I'm just putting it forward. God is not always like this, but today is very... I'm really, I must say, very struggling. I was following at some point, I couldn't anymore. So I'm sorry, I have no idea, I have no cue, I cannot help you.

Can we try this? How is this now?

It's similar for me. No, I don't... try to move your mic on your shirt just to see what it changes.

Yeah, I was trying this option here, but I think it is in the machine. It doesn't change anything when you move too much. A bit less? But yeah, nice. Okay, we tried with this mode for a bit and see how I am.

So, no, actually I put my hand quite a while ago and I just... although I could not follow everything, I just want to thank you for this again. Let us feel that we cannot not think as free, yes. And I had a question because it feels we are bathing in it. And I have... it came to me suddenly the image of the story of the frog which is in the water and the water gets warmer. So my question is, is it the other way around somehow? Because what Guruji says, we are just melting, we are ice melting. Yeah. So what if we would not notice anything just like the frogs? Because it comes to me a bit like this in this period. And I must say you're helping us to melt very much. Yeah, and I played very much. And so my question it would be also: how was it for you? Did you notice? Did you notice something? You see, because the mind is wanting to hold something, to grasp something, so he's just exhausting himself. That's all the story is, just exhausting himself looking and looking for the hint, for the thing, and at some point he sleeps, he melts away. So how was it for you, maybe?

Yes. So if I look back at this life, maybe 20 years ago or 15 years ago before I met Guruji, then yeah, there is memory here. There's nothing conclusive I can say, but based on some memory here, I remember there being a lot of mental oppression. Being a lot of mental oppression, a lot of mental instruction saying, 'Do this, don't do that, look at what this one is saying, look at how they are behaving, look at everything,' and judging everything that was coming. You see, there was a lot of judgment. I remember a lot of judgment being here and it just paints an image of a sort of mental slavery, like a mental oppression. And I don't know how accurate it is, I have to rely on what memory is showing up. But if I was to rely on that kind of memory and if somebody was to say, 'Would you exchange this openness here now with that if I gave you the best things in the universe? If you were the king of the universe but you would be in that kind of mental state versus openness that seems to be here now, what would you pick?' I would say without a doubt, without a doubt, this.

So, but if you were to say, 'Was there some special experience or things like this?' and I've had a few over the years, but I really don't feel like that should be the focus. No, because the mind makes a benchmark out of that and says, 'Oh, when you sat on the hot seat, this is what happened. You could not find a me and first time on the hot seat.' But I have been on the hot seat so many times, it's not happened for me. These kind of judgments can come. So really it's not that important about what happened, what spiritual experiences have been here. I've met so many with profound spiritual experiences, but the mind uses those very spiritual experiences to oppress them now, saying, 'You had it, you lost it, you should always be like that.' You see, all of these propositions of the mind are used by the same mind to oppress.

So I feel like just as much openness, as much emptiness as there can be this moment, that is the best. If you are open and empty now, then we are one. We are having the same experience, you see. We are having the same experience if you are open and empty. What you may call experience may be different from what I call experience because you may look at an aspect of what you're perceiving and call that experience, and what I call experience is both unmanifest and the entirety of the manifest, you see. So the translation of what I'm saying may be different, but your experience is exactly the same, you see. So if that is what the question somewhere is about, that 'How can I come to the experience that you are having?' you are coming to it right now like this, you see.

And I promise you, whether you interpret it like that or no, in that openness and emptiness there is no time, there is no speakers, you are not somebody, you are not even everybody, you are not unmanifest, you are not manifest. All of these boundaries are irrelevant, you see. So I am not keeping anything from you, you see. Not that you were implying that, but I'm just... because sometimes it can come like this, that there must be something that you are experiencing which is, you know, deeper and you're not telling us, you're keeping it secret. But deal with what you already have, you see. Deal with it without making the shelters of mental notions to try and survive. Can we deal with just what shows up in our openness and emptiness? That is the sage. You are as sagely as the greatest sage when you are in the unborn. And when are you in the unborn? Before the click, you are.

I was playing something like this the other day with another child. I said, 'What's your name now? Now, right now? What's your name right now? What's your name right now?' Even to have a name we need time. Even to have a name we need time. For all of us this applies. We may feel like, 'I'm very attached to Maya,' which is name and form, but you cannot be so attached that in this right now you are bound by Maya. It is just impossible. Maya can never be that strong to bind God in reality in any moment. Only in God's imagination is this played. In fact, Maya is God's imagination, so all its effects are also in the imagination of consciousness, in the image-making, in the make-believe game, you see. What's your name? No, no, no. What now? Right now? Yeah.

You cannot say, 'I'm human, I'm man, I'm seeker, I want God, I'm looking for truth.' All of that is gone. What time is it right now? Time? What is the time? Time, time? No time. If I give you no time to think about time, there is no time. So your sageliness, your true sageliness, is never missing. It's always available to you, always from here. But the play of identification in this Lila is that there seems to be a propensity to go with shadows, you see, rather than to look at the sun directly. We rather look at the shadows and create pictures, shadow pictures, than to look at the sun—the sun being your reality, your true light. So look for that. In what light are your thoughts appearing? In what light? In what light are your thoughts appearing? That's a good one. Whatever experience or expectation of experience we may have, in what light will that appear?

You know, I just feel we are just... it's so simple because we are so much in habit of reporting and of sharing. So if you are in front of me, you are my master, I must prove you... I got you, I got you. So I'm looking for something to have, to grasp something exactly, so that you recognize me and I recognize you, and me and so on, and it's never ending.

Yeah, but here at least it happens the other way. When I look at everyone, I feel like everyone is free. Yeah, I just look at everyone. Everyone's eyes are shining so brightly and usually so much light is coming out, you know, through you. I just feel like, 'Wow, look at this.' And I'm not stopping anywhere or making you shy of coming up, but after I hear the report, it's sometimes... right, okay. So the mind tactic is usually counterproductive because we feel like, 'What can I present to the master so that then he can know how free I am?' you see. And somewhere there's obviously... and it was here also very clearly, that we need a sort of confirmation to master to recognize how many insights you're having and how beautiful they are, you see, and how well we're doing. This kind of thing is there. But that is my base presumption anyway, you see. That is my starting point. Where you take me from there is up to you. My presumption to begin with is that you're free. Maybe at least if I have to operate on a paradigm, I would prefer to operate on that paradigm, you see, than to operate on the paradigm that you're all bound and you're a person or something like that. So I operate on this paradigm that you are free. It's still a paradigm, so you can convince me otherwise; that may become a game also.

That is my base presumption anyway, you see? That is my starting point. Where you take me from there is up to you. My presumption to begin with is that you're free. Maybe at least if I have to operate on a paradigm, I would prefer to operate on that paradigm, you see, than to operate on the paradigm that you're all bound and you're a person or something like that. So, I operate on this paradigm that you are free. It's still a paradigm, so you can convince me otherwise. That may become a game also. It can, yeah, of course. Every paradigm is a game. Either freedom or bondage, all games are possible in every aspect of this Lila. Thank you. Holding freedom, it seems very, very stupid anyway. Thank you so much. Thank you for your joy. Thank you for your joy and your exploding all the tracks. Thank you, my dear. Thank you so much.

Okay, no, they've been complaining about the sound for a long time and I was feeling like we're having such a good satsang that maybe the best satsang actually is when you didn't understand anything. That's the best satsang ever. Okay, I see Philip. Philip can come.

Hello. Hello, my dear. It's my second satsang with you and I just had the wish to come closer and say hello. That's not really a question or something, but only yes, when I saw you first time on Monday, there was so much love for you and I don't understand it and I don't have to understand it, but I just want to say hello and thank you so much.

Oh, thank you. So sweet. I enjoyed that very much. Very nice to meet you, my dear, and you're very welcome here. Sometimes I've started noticing a bit that in my words and expression I can sound a bit intimidating and you can feel like, 'Um, is Ananta going to judge me for my mental understanding or some conceptual sort of question?' But it's not like that. It is just I'm trying just to be in service to you as much as I can and sometimes, like Etienne was saying earlier, sometimes in service to you I feel like some explosions are warranted to blow away some conceptual stuff, no? So that is why it can be like that. So don't feel at all, just feel as much at home as possible. And I'm actually in my heart, I'm just like a harmless little chief, you know, just trying to be in service to the sangha, although I've started to notice that sometimes the expression can be a bit strong sometimes. Just feel like it's a safe space for you and you're very welcome. You're very welcome here.

I'm not experiencing it as strong or hard, just as very simple and clear and grounding. It's wonderful, that simplicity, and it's yeah, beautiful. Thank you.

Thank you. Thank you. Thank you, my love. Thank you. Very good. Okay, Liam, Chanti, and Varjo.

Namaste, beloved Father. So I wanted to bring something to you and at the same time come very open. And well, what I wanted to bring is that next week I'm starting a new show and this topic has brought many worries and challenges in the past, so I just felt to leave it at your feet as always.

A new show is what you—?

No, no, a new show, a new work. A new work.

Is it like performance art?

No, no, no, no. As a professor.

Ah, that's nice. Are you—?

I call it show. Okay, and here when we refer to show it's mostly like on stage or, you know, singing or something. Actually, I try to show job. What do you share with students? What subject? What is your life?

Design thinking. I don't know if you know that.

What is it again?

Design thinking.

Design thinking. Yes, yes, yes. Oh yeah, of course. Yes, yeah, yeah. Very nice. Yes, in fact, my daughter has a class on this topic, design thinking. Yes, yeah, yeah. And it feels very, it feels very beautiful but like I said, in the past this topic about show brought them like worries and—but yes, it feels like all that has, it's already gone and it feels beautiful.

Very good. I already have a feeling that you are an excellent professor because I can sense the openness and love that you have and students just thrive on that. That's very cool. Very nice. And yes, it's like although the recognition is like very clear as we were speaking before, it's seen so that in these workspace spaces and generally there is a lot of conceptual-driven, you know, like dynamics and personal dynamics and all that. So yes, just—and also maybe more activity you know here like—and well, and sometimes still all this can feel like a challenge or maybe bring some noise here. But yes, just wanted to bring it and to observe that in reality nothing conditions what I am.

Yes, you're doing very well right here. Very well. It's all good. All my love, all my blessings are with you and to all your students and everyone. When does it start?

In the show, next next week. And the, how do you say, like the assignment? And in two months I see the final exam. No, not like the—how do you say—like they can, we will prepare the classes and in two months the classes start.

I see, I see. So you start preparing for the classes next week? And this will be online on Zoom? Yes, online. All my blessings. All my blessings. Okay, what's happening? Long time no see.

Yes. Can you hear me? Hello? Yeah, can you hear me? So yeah, I just wanted to come and say hello, Father. It's been so long. It's just too long. I wanted to connect and I'm here, not all the time, but I'm often here and it's so wonderful to still be able to come and be in satsang with you and the sangha. I miss Bangalore. I miss you and the sangha there. Just wanted to connect with you. Maybe also to just for some reason, I don't know why, ask for a blessing for my mother if you could just hold her because there's some physical thing. She's 88 now and in very good health until recently, so things are quickly becoming difficult for her. So just—but I know she's in your hands, she's in good care. The physical is really not important, but why not ask for the blessing for her too? And for me too, I've been going through some very, very strange physical things as well and mental, the whole thing, you know? So yeah, but although there are times where there seems to be an overwhelming of it, you know, you're always here with me. So even coming now like this in front of you is not really necessary. It's not, but it's nice. So I just want to be able to come to you at your feet and let your feet always, always. And such a joy to be in satsang. I mean, I for what, six years now? Yeah, it's been a repetitive thing. I mean, it's all the same in different ways.

Yes, yes.

So but you know, maybe you know, I can appreciate there's a lot of new as well and new insights, more—I don't know what more—but anyway, I love you, I love you, I love you so, so, so much. I'm just so grateful.

Same, same, my love. All right. And happy, happy birthday. It's been a while but wish you that now too.

Oh, thank you. Yes, all my love.

Thank you. Thank you, my dear. All my blessings. All my love to mom, you, your daughter, everyone, everyone, everyone. Thank you so much.

And could I ask a favor? Yes, of course. May I see the sangha there in Bangalore? May I say hello? Somebody may know from before but otherwise, and to all the masters on the wall. Thank you.

Hello, my loves. Hello. You get them on the screen as well now. Hello everyone. Love you, love you. Okay, that's good. Thank you. Love you all so much. Wish I could be there. That's it. Thank you, thank you, thank you. That was so beautiful. Thank you, Father. That's all. I really don't want to take more time. Thank you so much. Have a sweet—

Thank you, my love. Thank you so much. Let's see if my video is all right now. Yeah, it seems okay. Okay, thank you, India. Best support. Much love. Namaste, Father. Can you hear me?

Yes, yes, yes. I need to fix my screen a bit but I can hear you well. So there is a lot of movement happens in identification with the body et cetera, et cetera. At the same time, we've seen but all this is happening. I don't know. So I feel like in one part it is done already, but this is happening also. Yeah, I don't mind. Have I learned that this is life? No. But I am feeling like there is something that must be though with the realm of the physical, realm of the forms and all these things. And I feel like, I don't know, there is a desire like right now, but maybe this desire that is creating all these things. I don't know. Is there a specific desire like a desire for something? Maybe like, I don't know, that for that all this is complete or I don't know. I don't really—

I see, I see. Yes.

I don't—yes, I know everything is happy that everything happened like no fighting with the happiness of their life. Just right there is something that is trying to observe and there is an observing happening also that is feeling like identification with the form.

I see. What is the notion or the theme of the notion which causes the most trouble, the most suffering?

The idea of the person that I know how to grow. The idea of the person, yes.

Yes, but which theme? Because a person is made up of ideas about relationship or money or health of the body or to find freedom, seeking this meaning through freedom.

Maybe that I have to finish this. So like I work for this on the—this is my business. I work for this. I stay. It's like I work for this. You work for this. I was born for this and I know this since I was a child before I knew all this thing about industry or something like that. When I see Mooji, I was knowing that was him, that like I always work for him. We got this guy like you and I feel like this has to finish. I don't know. I feel like all the things that I do in life like job or still I just—it's hard just to, I don't know, make it time or something. I don't know. That I feel it's kind of fully in my heart since I was a child. Is this the moment?

This idea of finishing this journey and finding the ultimate truth, is that causing the most suffering?

I don't know. I cannot say.

But to suffer you have to know, no? Just don't know for a moment and see if you can suffer. Just don't know. How suffering comes? Everyone experiment. Don't know anything and suffer and show out of it. Whatever you make a knowing out of you can. Mind is inviting you to know something again. Don't do that. It's fine. Yes.

It has to finish. It has to finish.

Yes, without it, it's finished. The 'I' that says it has to finish is stopping the finish. Yes, you see? So like the Buddhist masters told us that grasping is suffering. What is the grasping they were talking about? It is the same knowing. Conceptual grasping is suffering and it could be grasping for the highest and maybe that could be the highest suffering. Are you trying to suffer without knowing anything, without doing anything?

I don't know. I don't know.

You cannot have 'I don't know' and suffering at the same time.

But I don't feel that I'm suffering.

Yes, when you know anything at all, suffering is inevitable, you see? But to drop these conceptual, emotional ideas about ourselves, no suffering is possible. So even suffering we don't have to know or not know. Like, don't have to know whether you're suffering or not suffering.

Yes, because so many times like I don't know if I'm suffering or not. I don't know what I have to drop. I don't know. Sorry because I don't see anything like so this also happens.

Yeah, apparently, but we don't really know. Everybody has so many questions like, 'I have to know this question because I...' You are free now in this moment. If you start to know your questions, then you're a questioner. You're not free. Whatever position consciousness plays as if it is taking seriously, then that is the pretense or the mask that it plays as if it is wearing. You see? Yes. And even the idea of freedom is another mask. Yes. Bondage, freedom, all are just ideas. Okay, the mind will offer you some carrot, some fruit.

Everybody has so many questions, like 'I have to know this question.' Because you are free now in this moment. If you start to know your questions, then you're a questioner; you're not free. Whatever position consciousness plays, as if it is taking seriously, then that is the pretense or the mask that it plays as if it is wearing. Yes, you see? Yes. And even the idea of freedom is another mask. Yes, bondage, freedom—all are just ideas. Okay, the mind will offer you some carrot, some fruit, saying that after all my insights, after all my spiritual seeking, inquiry, and so much beautiful transformation, you have to get to some ultimate freedom or something. Yes, but who is that 'you' in that picture? Not your reality. Still the one that is presumably in time and space. Forget about that one.

Who is going to forget?

Same. The same consciousness that is troubling itself with the limited ideas about itself now is being invited by consciousness itself to become open and empty. Anybody else is there? We can talk to that one if anybody else is there.

But okay, yes, there is a feeling of that. And yes, but this one that I know, that is not this way, bro. All these questions and this pull like to ask him to know is here, and I don't want to give you all the questions because I don't really...

Okay, let's try one more time. Don't know anything. What is the knowledge you feel you cannot do without? What knowledge do you need to breathe?

Understand, yes, yes. What knowledge? Yes, you need to breathe? To breathe? What it means? We breathe like that, so breathe like... I don't understand the question.

Okay, okay. Let me say: what knowledge do you need to beat your heart?

And for beat your heart? Yes. Ah, this is happened by itself. Yes.

So everything important, everything important is happening by itself. Only unimportant we have to think about, and that is called suffering. What do you think?

Thank you. All right. What is the question? Noise. Thank you. Thank you because I don't have to do anything. This is very happy. It's such a great unburdening to not have to know anything. Okay. Thank you. Okay.

Okay, I can sense this body is getting a bit tired now. Maybe one last. Who's got the most burning, most urgent, most, most... okay. No pressure now, huh? All those who put their hand down, we'll look at your question. Can you see me now?

Yes, yes. Hello, my dear. How are you? In fact, I was about to lower my hand, but by that time you took my life. So you're reducing the pressure. You're saying it's not needed. Well, I see I always ask you questions; today I have a small report to give you, please. In fact, I had a question being of the satsang, and I did post it, but by the time I could articulate it, the question was answered. And I just wanted to share that, you know, your words are like the food for the soul and a dynamite to the ego. And they bring you to such a beautiful place, and it is so sweet that actually I could taste it in the mouth also. And the mind which was asking the question about something, and intuitively, you know, I said, 'I love you too. You come and sit with me and tell me what you want.' And it didn't have any answer. It was just quiet. It was sitting with me. I just wanted to share this with you, and thank you so much. I am so grateful to have come across you and Guruji in this life, and I can't thank enough for this blessing because I believe that my soul was yearning, yearning for a master, yearning to get answers to my questions. And what I'm noticing now is that the questions are dropping now, and there is so much of space and so much of relaxation in this moment, and there are no 'buts' right now. So thank you so much. Very, very grateful to you.

Very welcome, very welcome, my dear. And all my love is with you and full, full blessings for your highest discovery, for all of you. Yes, yes. So, also next week we don't have satsang because this body has been quite tired with constant working and satsang and many things. So I'll take a bit of a break during, because it's also the one Sangha gathering, and it gives me an opportunity to probably rest the entire week. So next week we won't have satsang, but soon. So on those who had to put their hands down because of this body's tiredness, so I'm happy to of course meet next next Monday and we can definitely look at those questions. Thank you. Thank you all so much for being in satsang today. Satguru Sri Mooji Baba Ki Jai. Thank you. Love you all.