The Greatest Gift - 14th December 2016

So it's a very simple point. These words are being spoken on their own. It would be foolish to presume that there is one Ananta who is sitting there who is then conceptualizing these words and speaking them. They are just arising. And it is true for all words which were ever spoken by anyone. All actions are happening on their own. There has been never this me and another. Just like our thoughts are appearing. Most of humanity is even feeling guilty about their thoughts. But how? Who knows how to create a thought? Nobody. What is the raw material for thought? Nobody knows. Not only that, guilty for your thoughts and resentful about another's thoughts. 'How can you think this about me?' As if one is creating the thoughts that are. 'Why did you think this?' Not just action but also, 'How could you think this about me?' Most of the trouble in relationships is like that. 'Oh, so this is what you really think.' The thoughts are coming, no? They are appearing. They're appearing and they're disappearing. Speech is appearing, it is disappearing. It happened to us where words come, 'Oh, okay, I don't know where that came from.' It happens. And then same way with action.

So this sense of doership is the critical feature of this game called Maya or Leela. It can feel like there is not only somebody sitting inside this body, but that somebody is also then doing, is thinking, speaking, doing. You come sit closer. So that nothing, which is not the negative nothing. The mind's one trick is to say, 'Okay, don't say I'm nothing. Okay, tell me anything but just don't say I'm nothing.' Because all of this is about trying to become something. But there's nothing the mind cannot fathom. It is a very full, not even full but we have to use terminology, it is a very full no-thing. It is that from which this entire manifest creation appears and disappears back into.

So then this no-thing, because it wanted to play as something, created this entire game in this way. First to have the sense that I exist, I exist, I am. Then I am something. I am the body, I am the mind, I am this person. Then not just that I am something, then everything around me must also be things. And now that I've bought into this idea of separation, of duality, therefore now this bundle should operate in a certain way according to how I decide. And those are operating on the basis of what they are deciding. It's pure myth. There is no me like this and no you like that. There is only one, the Self. And because this doership is so strongly ingrained, many times if you're just hearing this you will be wondering, 'So, but if I just drop then how do I know my life will not be a mess?' And that arrogance of that question starts to strike you because as if you've done such a good job of it so far. It's been so good that if I just leave it to God then it might become a mess.

There is no individual doer, no individual thinker, there is no individual speaker. Every expression is being played on its own as an expression of Consciousness itself. But once we bought into this idea of duality, then... so what have we looked at so far now? We looked at doership and duality, isn't it? But the basis of a lot of the trouble is once we buy into the idea that I am just this, we restrict ourselves to this idea. Then we also start into this idea in so many ways. If I'm just this body or the person who owns this body, then what could I want? Then you say, 'Okay, I might need so much money in the future, I might need a good partner, I might need this kind of security, that kind of security.' So we are just representing this non-existent one, the owner of this body or this body itself. The body, poor thing, sitting innocently, not saying 'I want this, what's happening to my money which has been demonetized?' It is not asking any of that. It is just sitting. And yet there is this lawyer for the body saying, 'This is what I must have, this is what I must have.'

So like the cat's looking for the next bowl of milk, from bowls of milk to other bowls of milk, till somebody comes and tells us, 'No, no, none of this, it's all useless.' And we start finding that for ourselves and we say, 'The final ultimate nectar of Amrit, the bowl of milk of enlightenment.' Then we start looking for that one. But still, what is it for? It is for me. So when you come to a place where he is saying, 'But there is... who are you really first? Before I decide to give you what, the next bowl of milk, let me first see if you are clear. Okay, what type of cat are you? You are looking for the cat.' This is uncomfortable. 'I don't like it. Just give me what I'm here for. No, why can't you just do that?' That's why many great sages also said, 'I give them what they want so that one day they can want what I want to give them.' I have not seen it. I have not seen it functioning like that because I've only seen that desire seems to multiply more and more.

So the 3D system: no doership, duality, desire. The basis for all of our suffering. It would be very worthwhile if all of this then led to something which was useful. And they say, 'Okay, I worked so hard to pretend as if I'm separate, I worked so hard to define, okay, these things I want, you see, these are my desires, and I worked so hard to constantly separate myself from another, separate myself from the rest of this existence. At least enjoy it.' This is the funny part of this game, that it is played as if it is a game of suffering. Momentary insights into moments of truths. We create this life then we want to escape it and go to the mountains and sit in the farm. Want to escape. You want to go to nature. Why? Because we shut off this mind for some time. But what is the mind speaking about? Just these things. Now the mahamantra of the mind is 'What's in it for me? Me, me, me.' That's why yesterday also I was telling someone: step out of this me because it is the big untruth, big made-up mythical idea. The cat which does not exist is this me.

And see that everything moves on its own. It is not possible for the waking state not to be in some form of action. Even in our sitting still is an action. Heart is beating, breath is flowing. Sitting still means we are still sitting still. We can have meditators who meditate for tens of hours every day but full to the brim with doership. 'I'm doing, doing, doing. I'm meditating, I'm meditating.' So this doership is more and more reinforced. So maybe the second last satsang today I just want to say: let go. Just let go. Let go of what? Of belief that these are my actions, these are my words, these are my thoughts. And in the play you will find that it's a beautiful... like you know some of the Easter eggs which have been designed in them. So you get this superb Easter egg where everything just seems to flow on its own. Everything is happening on its own. You're watching this as one play, one movie, including the movement of this character. Just forget about it.

And what is the easiest way? It is to see that in this moment already all is forgotten. In this moment all is gone till we refer back to our thoughts and say, 'Okay, is it really gone?' The mind will say, 'No, no, I'm still a person.' But now again gone. Just this, just this. Now, here and now is what is being pointed at. What are you right now without referring to the report from the mind that you are one? Even one does not apply. All the sages have pointed to this. Shankaracharya said dispose of this mind and be free. Ashtavakra said the mind is complex, let it go.

Prisha says, 'Today I read something from a master who said something like the character, the general energy, will always stay even after realization. He said that you just know that there is no one who is that special way. Hope you get it. Is that right what he said?'

Referring to the report from the mind that you are one, even 'one' does not apply. All the sages have pointed to this. Shankara said, 'Dispose of this mind and be free.' Ashtavakra said, 'The mind is complex; let it go.'

Prisha says, 'Today I read something from a master who said something like the character, the general energy, will always stay even after realization. He said that you just know that there is no one who is that special way. Hope you get it. Is that right, what he said? Can you say something about it?'

The character will always stay? Yes, the play of the character will always stay, but the sense that 'I am this' becomes very light. I have to speak from my experience. The sense that 'I am this one and not that one' becomes much lighter, you see. It can happen that you cross somebody on the road, he says, 'Sir, what's the time?' and you look at the watch and say, '1:00 p.m.' and you feel like, 'Oh, but this watch could be his also.' So you feel like just taking it out and giving it. So that much still remains here, where the watch is not yet always taken out and given. That much sense of individuality still remains here. For many, even this goes, you see. Many sages have reported in the past that someone comes and says something just like this and they give the whole kingdom. It is like that. Some stories are there; someone says, 'Give me some food to eat'—'Here, you have my kingdom.' So extreme examples of the loss of this sense that 'I am this character' are also available.

So in the traditional texts, it is said that in these minute quantities, tanmatra, it always remains. That is why sages are not walking into the ocean saying, 'I'm one with the ocean.' The sense of 'this one' is there. In this case, I have to say that this is the thing that really changed, if anything did change: that the sense of me and another really reduced to a very small quantity and also continues to reduce. I can see already that even since the sharing of satsang started, the sense that 'I am this versus another' has reduced a lot. So I would say that the play of the character continues to play out and it is seen, but the sense that 'I am this character' starts to dissolve more and more and more. In fact, that is the switch, if there is one. That is the dissolution, if there is one like that.

You see, also what can happen is many times you don't recognize your own face in the mirror. You see, 'Who is this staring back at me?' It doesn't feel like there's a 'me' in that. It doesn't feel like 'these are my hands which I'm moving, this is my mouth.' When the sharing of satsang started here, it could just... I would enjoy coming to the satsang hall. I would wait for this mouth to start speaking and I'd be hearing of the same, 'Wow, this is good stuff. I wonder where it's coming from.' So this sense that 'I am doing this, I am here as this thing' starts to dissolve a lot more. So the character, the play of the character, continues as long as the seeming waking state seems to reappear. Mooji also once woke up this morning and Mooji was still there. To realize what that means—wake up and you see, 'Oh, this body is okay, this one is Mooji.' This body is here. The sense that there's a character called Mooji is still there. This sense dissolves in a very big way.

So you said, 'I read something from a master who said the character, the general energy, will always stay.' And the general energy, we have to see what you mean by that, but the energy that 'I am this character' seems to dissolve in a very big way even after realization. Because the realization is what I am, not just that character and this new thing, this unchanging Self. He said that you know just that there is no one who is that special. It's more like that there is no one here at all.

I was shocked a bit by the statement you're saying. I mean, I really reject a lot of this character.

Okay, I feel we should clarify also a little bit about rejection. So what are we really rejecting? We are not rejecting the movements of this body. We are not rejecting the speech of this body. We are not rejecting what is happening in the world also. In fact, it is the opposite of that. It is that which was resistance is now being replaced with big openness. Big openness is here for the play of this realm, this seeming character and all the other seeming characters in it. What is being rejected now is that 'I am limited in this way, I am individualized in some way.' What is being rejected is this sense of separation, the sense of separate identity.

Just like if someone comes to you now and starts treating you as if you're an infant—'coochie-coochie'—it's okay, you say, 'But who are you talking to?' What is rejected? The idea that you're a baby is rejected. And someone comes and says, 'But don't you go to this school?' the school that you went to. I say, 'No, I reject that because I'm no longer there. I went many years ago.' Maybe just in the same way, when the mind comes and says, 'But aren't you supposed to do this? Aren't you supposed to be this? Aren't you supposed to lead your life in this way? Isn't that one supposed to behave like this with you?' All of this telling you about something that you are not, that is rejected. But rejected how? Not by saying, 'Okay, no, no, you are not welcome.' Rejected also by the simple allowing: 'Come and speak whatever you like, but I know it is not for me. It is not about me.' The 'me' that I thought I was was never real. It was just a misunderstanding, just a fallacy.

So although a little bit of this remains always, and that is why the great sages and masters have come and also shown that even in their case it remained. I don't feel... okay, I should not speak this trivially, but like take the example of Ram. How many times has he cried in the Ramayana? Sita was taken away from him—crying. Lakshman was lying there as if he's dying and Hanuman has gone to get the Sanjivani—crying. Then he had to let Sita Ji go to the forest after he came back—crying. An Avatar themselves, manifest forms of Vishnu in this realm, they play with some conditioning, some pretense of personhood, but it is momentary. It is part of the play and it is not held on to. Other examples are also there, and Jesus saying, 'Oh Father, have you forsaken me?' knowing fully well that all of this is just one play of Consciousness. And yet, so powerful is this hypnosis, this game, that the best of the best have also, even after realization of who they are, had moments where they got caught up in this play as if it is real.

And why like this? Why it had to play like this? Because it's so beautiful. Because it shows us that we are not to aim for some idea of 100%. If you set up for ourselves this constant idea of 100%, it's bound to be set up for failure. That is why all these examples have come, and they seem that momentarily all of them have fallen for the idea that they are individual, that they exist as something. But I can tell you that what changes is that most of your ideas about yourself, you will not believe. Most of this mind chatter just comes and goes and you rarely buy this idea, 'What's in it for me?' So although in reality nothing changes, but relatively speaking, it is a great shift. So in our full openness, that which is false will just come and go.

Someone else also smelling food or just... there is some food smell. What a magnificent realm. Visual frequencies, huh? Over visuals, frequencies. Audible frequencies, smelling frequency. There are some who have this disorder where they can hear color. No, what was it? Aman, who told me this? You were saying they can taste words? Taste words, okay. Taste color. No, the senses are a little bit jumbled around.

Govind wants to share a word from Sri Ramakrishna's book. Of course. So Sri Ramakrishna had said, 'I must attain perfection in this life. Yes, in three days I must find God.' With the single utterance of His name, I will draw Him to me with such a violent love the Lord is attracted soon. Very beautiful. I know that Papaji also had said that if you just say the word Ram with full devotion once in a day, nothing will ever go wrong in your life.

So what did the sages do? They said the solution for this attack of the 'me' is to either just surrender this 'me' over to God and say, 'Everything is your problem, God or Satguru.' And what happens when the salesman for the 'me' comes, the lawyer for the 'me' comes and says, 'But this is what you must do, this is what you must have, these are the things that are being unfair to you, these are the things which are good in your life, you must keep them'? All these things stop mattering to such a one if he says, 'I'm in my Father's care. I have no trouble with any of this.' Surrender. Just the simple allowing is surrender.

They also realize that temperamentally some are different. They will not surrender like this. They'll be like, 'Is there really a God? Is there really a Master, Satguru?' Words... and here it played out like this many times. So for those, what did they say? 'Find out really if there is this me. Who am I?' Self-inquiry. See? So these were the most direct ways to get over this 'me' affliction, this disease of ego. But for some, these seem too, too direct. It feels still like, 'I don't want to be rid of the me, I just want something for the me. I want this me to have a happy life.' But even the solutions to give a happy life to this 'me' were to get us to step out from this idea of individuality, isn't it?

What are the different solutions? Go do some selfless service. Means what? Stop thinking about 'me' for some time. Go think about somebody else. Basically, that's what's happening, isn't it? When we do seva, we are going and saying, 'Okay, those children need our help.' You see there? Do some actions which are about somebody else. So we get out of this 'me'. In the sangha, we do seva for each other. Why? Because we stop thinking about this 'me, me, me' constantly and say, 'Okay, what is it that Hari wants? What does Ratna want?' One day we should play one game: don't ask questions about yourself, ask a question on behalf of another. What is the question that you feel will help another? Forget about yourself for some time.

So seva or selfless service is to get out of this 'me' and focus energy on somebody else. So seva for the Master also traditionally has been prescribed for those on the spiritual path, that you must do big, big seva for the Master. Why? Not because the Masters wanted to be served in that way, just so that the object of attention moves from this 'me' to the Satguru, the external form of the Satguru which is appearing in our life. That is pointing to the parents, similar. Then what are the other things? Do some chanting. So stop thinking 'me', chant the name of the Lord. All are meditation. Bringing attention to the breathing, or to the presence I Am, or to the form of the Lord, or to just the activities. The Buddhists called it mindfulness. Bring it to whatever is happening. If the hand is moving, just be with the hand. If the breath is moving, just be with the breath. If walking is happening, just be with the feet. Why? To get away from this mahamantra of the mind, which is 'What's in it for me?'

So the most direct was surrender and self-inquiry, and then all these other ways that seem to bring some peace, some joy. To step away from this individuality seems to bring so much space and lightness, even if it is done with the intent to help the 'me'. So the letting go is to surrender, and it can only happen now. You cannot say, 'Okay, tomorrow I will let go.' Letting go is just now. Now is the time. There is no false conditioning; all the ideas of the past have gone. But this tree of conditioning is very sneaky, you see. You tug at one leaf and the whole tree comes. You buy one concept about yourself and it seems like the whole person is there. Any, any, any small thing that is personal, it seems like the whole person is there. 'What has my whole spirituality been about?' we wonder sometimes. 'What have I done over so many years?' Because why? You pulled that one tiny branch of this tree. That's why all this frustration can come. So I want to share some... just at the end, I want to share some important things today because it's the second last, yeah. So just like this, if Grace can...

Buy one concept about yourself and it seems like the whole person is there. Any small thing, if it is personal, it seems like the whole person is there. What has my whole spirituality been about? We wonder sometimes, 'What have I done over so many years?' Because you pulled that one tiny branch of this tree, that's why all this frustration can come. So I want to share some important things today because it is the second to last day. So just like this, if Grace can bring these simple examples to you in those times, that is my prayer. Some of these examples I also really enjoyed over the years as they've come.

First is the ATM one, which Arna will remember and all of you know also. We have this 'Anytime Misery Machine' which is called the mind. For this Anytime Misery Machine to function and for you to withdraw misery, you have to do two things. First, put the ATM card in, which is attention to mind. You see, some of these things have just been designed for satsang, okay? So you put the ATM card in, which is give attention to mind, and then put in your PIN—Personal Identification—which is your belief. Give attention to the thought and say, 'Yes, this is meaningful, this applies, this is relevant for me.' This is my identification with the thought. And you have unlimited reserves in this bank; as long as you want to withdraw, you can keep withdrawing. But know that without doing these steps, the ATM will not function. It is impossible for you to suffer without your attention and belief in your mind. This one I really enjoyed.

The second one I also enjoyed very much was this one with the conveyor belt, saying what to do because spirituality can be so confusing. So many pointings, directions here, there, 'Do this,' 'Do inquiry,' 'No, you're not the doer.' All of this can get very confusing, isn't it? So then what to do? In the same way, you are just in this fancy Japanese restaurant—it's inspired by an actual restaurant—where you're sitting at your table and there's a conveyor belt on which food is coming. Food is coming. So the mind is like that; there is a conveyor belt of thoughts on which thoughts are coming. All that is needed to be done, even if attention is going to the food, is just allow it to go. That is surrender. Can surrender be made simpler than this? Just allow this conveyor belt to keep moving as much as you can. Don't pick up the calories of concepts, you see, because it is these calories which are conditioning. It is these calories which become tendencies.

How to be free of them? Same way: don't pull at the leaf of the tree, don't pick up the dish. But the restaurant is very sneaky. What happens is if you do pick up the starter, then at least don't pick up the dessert. Usually what happens is that if you're spiritual, you'll pick up like some angry thought about another and it comes and goes, it's gone. But the dessert is the guilt: 'I should not have done that. I have not made any progress at all. I am not worthy of freedom.' You see, all these are the courses that follow. Even if you did pick up a starter and it came, it was light, finished. Don't pick up these heavy, high-calorie ones. So surrender is as simple as that: allow this conveyor belt of the mind to come and function, to come and go. You remain concept-free, calorie-free.

Then the cat one also is a lot of fun; we had it for a long time in satsang. It said that suppose you were born in this world without any mirrors. You were born in this world which had no mirrors, so you did not know who you were. And everybody said that you are a cat. Everybody said that you're a cat. So your only job then became to go after the next bowl of milk. They said, 'Get a good education, then you'll be happy. Get a good job, then you'll be happy. Find the right partner and get married, then you'll really be happy. Have children and have a fulfilling married life, then you'll be happy. Make lots of money in the bank, give security to your life and your family, then you will be happy.' And so all these bowls of milk you had, and you say, 'But this lasting peace, lasting joy is just not coming.'

So then what happens is that somebody goes and tells this cat that there's this big bowl of milk which is unending. Okay, after you do all this practice, if you do all of this effort, then you might one day get access to this Amrit, this nectar of immortality, and that will be your final bowl of milk, unending joy. Then we go to the sage and say, 'Please, dear sir, can we have this? You promised, and many have said that you have this nectar of freedom. Can you give it to us? This bowl of milk, we have to taste it. What can we do?' The sage says, 'I have no bowl of milk. What are you talking about? I have no bowl of milk, but I do have a mirror. Do you want to look? You are posing as if you're a cat. I don't see a cat at all, and I can show you in this mirror.'

And most don't want that. Most still want that bowl of milk for the cat because the cat has so strongly been believed. There are some who have come to satsang for these sages, and some who have come to satsang here over the years and have been willing to look openly at this, to look at who they are. And I'm happy to say that we've reduced the population of cats to at least some small extent. So it is possible to get out of this trap of this cat identity, this fallacy that I am this individual. But it is helped with a lot of openness. If there is some openness, then it can be very simple. So I feel some of these examples, some of these stories, can make this very seemingly complex Advaita, intellectual Advaita, much simpler.

The main pointings here are very straightforward, I feel, very simple. Just three or four which I want to recap a bit also. The first one is this advice: not to believe your next thought. Is this simple advice? Don't believe your next thought. And it came because I can see that in this moment you are free. I can see that in this moment you are free. And from here, the only way you pick up the idea of bondage, you pick up the idea of individuality, is to give belief to the next thought. And some of you know that when I started sharing, I just used to say, 'But just let go of your next thought,' or 'Let go of your thoughts, let go of your thoughts.' And I'm sure I frustrated many. 'I'm not able to let go, Ananta. What are you saying? If it were that easy, why would we come to you anyway? Just let go of your thoughts?' It's the same as saying 'dispose your mind' or 'the mind is complex, let it go.' And I said, 'Okay, that seems a bit difficult. I can understand. How about if you let go of your next thought? That's all.'

And I felt like I don't need to say anything after this, just let go of your next thought. But then also I realized that it got a bit difficult because it felt like attention is going to these thoughts and he's saying just block them out, just block them out. But that is not what I was saying. So I clarified it even more and said even if attention goes to your thoughts, to not believe is much simpler. And I have to admit that some naivety was in operation here as well, where I just felt like I'll say this and it'll just be so simple for everyone. But I realize that everyone, all those who have been sharing satsang truly, have been pointing to this. But many times it can just feel like the interest in the conditioning, the pull, the magnetism of the false notion of individuality is so strong that it's not always easy to not believe our next thought.

And that is why coming to satsang regularly helps. Immerse yourself in contemplations of the Masters; it really helps. All just enabling this simple letting go. The inquiry, of course, really helps because all of these sticky ones which still seem to get our belief, my advice is to just inquire into them. Inquire into the identity behind them because all our sticky thoughts, all our 'welcome thoughts' as Adya calls them, presume a notion of individuality, of an identity. And the spiritual seeker identity can be very prominent in spirituality. So for those thoughts which are sticky, for that identity which is sticky, we pull them into our inquiry and see: who wants freedom? Is there somebody here who wants to be free, really? Who is this one? Let that one present itself. And you find that there is nobody like that here. Then when the thought comes, 'Oh, I'm still not free, I'm not getting freedom,' then it doesn't have the same amount of juice, it doesn't have the same amount of power. And then not to believe our next thought seems simple also.

Why not to believe our thought? Because it is not a true representation of what is. Another favorite of mine was there was a time we used to share this interpreter, you know? He used to say for the fake interpreter who doesn't know what he's doing is here. Where it came from was at Nelson Mandela's funeral, there was Obama's speech. And Obama was giving this speech, but they hired this just this con man for an interpreter. So Obama would just say whatever he was speaking very seriously, and the interpreter would just go [gestures], you know, something. And there was a big outrage: 'Who was this guy? What was he doing?' So just like this, just what is, is. It's very beautiful, it's very magnificent, but even these labels are not needed. But the mind will always find a way to resist it, to interpret it in a way which makes it very personal, very limited, very mental.

So because it is not an accurate representation of the truth, it's just like bad subtitles in a movie. So this mind, the flow of this interpreter, is the flow of these bad subtitles in the movie. And believing them will only give you misunderstanding about yourself, about who you are, you see, and eventually lead to suffering and more and more trouble. Now we can close this door. So this simple letting go, this simple surrender, is the end of suffering. It's just about this right now. You cannot suffer unless you engage with your next thought, believe your next thought. And as long as it seems like they still have power, use Bhagavan's self-inquiry to diminish the power of these wrong ideas.

But then your question should be, 'Yes, okay, there is no suffering here, but what about God? Can you show me God?' I don't like to answer a question with a question, but there's a beautiful question which, if you are open to it, you can have the direct darshan of Consciousness, of God, the light of this world, this very moment. It's an innocent-sounding question, but the possibility of what you could discover with this is truly beautiful. And the question is: can you stop being now? Can you try to stop being? With this simple inquiry, you come to taste your own presence, your own sense of existence. 'I Am.' God said, 'I Am that I Am.' This 'I Am' is what is spoken about, this Consciousness, this sense of existence in the light of which the world is.

When this goes to sleep and this dissolves within you, the world goes to sleep. There is no phenomena. All time, space, light, sound—all of this is nowhere to be found without this light of presence. This realm of duality, 'me and another,' does not exist without first there being 'I Am.' This is the fruit of most spiritual paths. Most sadhanas and practices are meant to bring us to this point of recognition of the Atma, of Consciousness, I Am. And even with this question, I feel like the mistake or the error that can be made is that we can try to come to a mental resolution to this, like mentally answer, 'Can I stop being?' and come to some mental conclusion, 'No, of course not, I can't.' But these questions are not meant for the mind to answer; they are meant to invite and to provoke your own inner looking, very deep checking.

And there are many tools which we have provided over the years to deeply inquire into this, like when I ask you, 'What time did you wake up? What woke up at that time? What changed between sleep and waking up?' It is to directly introduce you to this divine Consciousness which seems to say, 'Let there be light' when it wakes up. And as you marinate in your own being, when you taste your own presence, for some of you even deeper inquiry might emerge, which is to say, 'Even this sense of existence...'

Checking, and there are many tools which we have provided over the years to deeply inquire into this. Like when I ask you, what time did you wake up? What woke up at that time? What changed between sleep and waking up? It is to directly introduce you to this Divine Consciousness which seems to say 'Let there be light' when it wakes up. And as you marinate in your own being, when you taste your own presence, for some of you even deeper inquiry might emerge, which is to say: even this sense of existence seems to come and go. Although it is the lord of the waking state, what is here which is prior even to this 'I am'? What is here which is before 'I am'? What is aware even of this sense of presence?

And for this also we have a simple inquiry, which is: are you aware now? How is this known? Because you did not see awareness as an object. You did not see awareness as a phenomena. It's quite clear that this awareness is the unchanging, the backdrop to the appearance and the dissolution even of consciousness. This with no attributes, no size, shape, no age; this Primal witnessing which does not come and go. Those who are longing for this recognition of the absolute truth will find meaning more than any other phenomenal discovery, because it is seen that all phenomena comes and goes. Nothing here lasts. Everything is changing. Therefore, that which we must be looking for truly is the unchanging. What is the unchanging? Truth cannot be a thing, cannot be an object, cannot be space, cannot be light, cannot be sound. Beyond all mental conceptions, beyond pure, beyond innocent, beyond life and death.

And it has brought great joy to this expression to see that some of you have actually found yourself in this way. But even with this, sometimes I found that the mind can be so tricky that it creates dichotomy even here. And the dichotomy is what? 'Yes, nothing is happening to awareness. I see it. Awareness remains untouched.' And in that statement itself, I can sense that what is being unsaid, what is being left unsaid, is that 'Yeah, but what about me?' Therefore, I felt like this was the final question I needed to ask you, which is: who is aware even of this awareness? And I feel that any of you who really inquires using this question—who is aware even of awareness? Who is aware of awareness?—this dichotomy of 'I' and awareness will dissolve and you will see that I am the Self. This 'I' is the 'I' that remains. As Bhagavan said, 'I' moves the 'I' and yet remains the 'I'. It sounds like a big puzzle initially; it will become so clear. Then this real Self, the reality of 'I', is unchanging. And you will realize that to see 'I am awareness' and even to say 'I am awareness' is not arrogance. It is actually arrogance to say that I am a person, to presume that some separation could actually have happened here. That God could be separated is arrogance.

Now, so this I feel is the gist of what has been shared from here over the years; a gist of what Advaita Vedanta really is trying to convey. It has been a great gift in this life here, and meeting all of you also has been the greatest gift that my Master has given. Tomorrow we can spend some time in silence and maybe hear from all of you also a little bit. I have so much gratitude, gratitude in my heart for all of you. Thank you for being this beautiful Satsang, my beautiful friends and family. May we all never forget the beautiful grace we have all had in our lives to have the opportunity to be at the feet of Satguru Sri Mooji Ji. May His blessings bring all that is auspicious into all of your lives. May you find that which your heart is truly longing for. I'm always in service to all of you, if not in this way then other ways.

So this was my message in words, but my truest message is you. Your life has to be this message. Your light has to be this message. Your presence has to be this presence. Okay. Satguru Sri Mooji Ki Jai! So tomorrow let's have a celebration or something. Today it feels a bit like a funeral, yes, it's true. Thank you, Amma dear, for moderating today. I can end the broadcast now.