The Lord of the Universe Loves To Dwell in Our Heart - 19th February 2026

You see, so that that is the spiritual journey. You see, the spiritual journey is the realness of God, the realness of Atma, the realness of spirit. Yeah. And the illusory nature of the world. Brahma Satyam Jagat Mithya. Now what instrument can be exercised for us to grow in faith? Because it will not happen through exercising the mind or exercising our senses. Maybe they need to be exercised to the extent that we lose our overconfidence on the viability of these instruments to bring us to this reality. Complicated sentence. Okay. Just our overconfidence that if I just thought hard enough or if I just tried to see hard enough or hear hard enough, then I could come to God through that way. Like one day I will come up with a thought construct which will be worthy of God, you see.

And in that way the Advaitic sentences are dangerous because the mind can pose as if the sentence in itself is a replacement for true insight. You see, because we may say, but I know I am that. But what is the know? What do we mean by know? You see, that I know I am that, that I have a concept and I've really really used that construct over and over so that it's got deeply ingrained in my belief system that I am that. But it's still not that, you see. Or I have pulled my attention back so much and withdrawn it and withdrawn it and withdrawn it and I've seen a dark empty place, the absence which can seem like an absence of perception, but actually it's the perceiving of darkness. And that perceptual darkness we say, this is as far as I can go, so that must be that. Huh? It is not that. You get this part. The second one.

No matter how high a concept is thought-wise, it is not that. No matter how deeply you've pulled your attention back and you come to a sheer darkness—like it looks like a limbo, there's no light—but you perceive that darkness, that darkness is not that, you see. So neither is that. The thatness will be seen only with a new set of eyes, not with the traditional ones. Actually I shouldn't say new because these are the these are the most ancient set of eyes. But he borrows his eyes—yes exactly, he lends us his eyes. You see, only through his eyes do we see the reality, his reality. That's a good way to put it. So it is we get access to these the most ancient eyes, the eyes which were born before the birth of time.

And only through those eyes which were born before the birth of time, do we recognize the reality of that one which is beyond all the universes which have come and gone. Because how absurd would it be for us to expect that these physical eyes or this physical brain which was born 30, 40, 50, 60 years ago can see that in which the universe itself takes birth. Isn't it absurd? You see? So now of course to logic the existence of Atma Darshan, the existence of these new set of eyes or the most ancient set of eyes can seem absurd. What is he talking about? The eyes which were present before the birth of time. You see, now how to get access to them if we keep valuing and attaching a lot of importance to the other sensory and mental instruments that we have? You see, then we don't get access to this. We have to surrender these. We have to surrender these.

And then we realize that this I am that can sound almost trivial when the sages say just stay with the sense I am. This I am is the birthing ground of time and space. Is the presence of God himself. And what a privilege it is to be able to say that God is here. Know that the most expansive expression of God we see, especially in Hindu iconography, we see the Virat Roop. You see, some of you can look up the Virat Roop online also and you'll see that the attempt of the artists is to draw the birthing ground of all the universes and every single expression. You see, that birthing ground is God's presence, is consciousness, is I am. And I am is your very core, is your very center. So God is your very core, is your very center.

You see, now on hearing this itself, because hopefully you hear it from one that you find to be a credible source, on hearing this itself should be transformative enough. You see, but on meeting it itself is where our life completely changes over. So this presence I am is here. Where is the joy? You see, because what can happen is that we've heard so much satsang that this has been normalized. Yes, I am is here. So what am I supposed to do? I am supposed to be with the sense I am. Then what will happen? Oh, I'll become aware that I am awareness itself and then I'll be enlightened. You see, it's a complete devaluation of who is actually here. You see, because it is making that one for me instead of me for that one. It's like saying, what can the sun do for a ray of light? Your very existence is that.

So in our mind, in Maya's scheme of things, we have it all upside down. So the ego's project or the Maya project is that let us not worry about God's presence. Let's elevate ourselves, the me itself, so much that why worry about God. Let's make me central. And what's missing in the me? It doesn't know anything. You see, what's missing in the me—it doesn't know anything. So what can we do? Let's read a lot of spiritual books and pose like we know a lot because we know what the sages have said, what else is possible to know. So let's know a lot. Then it doesn't actually have any strength. So let's make the me powerful in the world. You see, let's make people worship this me. Then you can replicate God's power according to the mind in these ways. You see, let everyone look up to me. Then I'm powerful like God. You see, it tries—all our attempts to glorify this me are an attempt at Ravan becoming greater than Ram. That the me becoming greater than the Lord.

See, because many times just because I'm too scared to look inside myself and stay there. So somebody told you you have to dig 20 feet into the ground and you will find your true home and like a beautiful palace which is your true home. You see, but every time you dig, you get scared. You see, because apparently these—when you look inside, then all these—some sage called it wild beasts start showing up. In our psyche, our desire and our lust and our anger and our resentment and our childhood conditioning and all of this stuff starts showing up. Like, I have to do this work to find my true home? I'll just build it on the outside. Why should I go there? You see, I just—it's scary because we don't want to do that difficult work. So we may use words like conditioning and vasanas and avidya and all of that, but to meet our vasanas, to meet all of these things can seem scary.

So let's just avoid it and pose enough in the world so everybody else feels like we are doing some very good work on the inside. Who can tell anyway? You see? So we forgotten the only one who's important, which is the audience of one. So all of these are ego tactics, mind tactics, Maya tactics to replace God because the work of spirituality is very difficult. To let go of our traditional instruments of senses and thinking can sound conceptually very cool. But when we get down to doing it, it can seem very difficult. To remain empty of a conclusion for a day can seem like the most difficult task we have ever undertaken. You see? So then mind strategy is to say, no, we'll just—we'll find an alternative. You see, you just find an alternative. You feel good about yourself and we don't have to worry about these beasts which are apparently lurking in our psyche.

Do you feel like your vasanas want to leave you? They don't want to leave you and we don't want to leave them. So to get them out in the sunlight of God's presence so that they can be healed, we can be healed of them, is work. And it sounds scary, but remember the one that we are giving up for this fear.

Yes. He knows but he is so merciful, humble and patient. We cannot hide from him. We cannot hide from him. Nothing is hidden. It's like saying that—to use the same example again—like a ray of sunlight hiding from the sun. You see, it already belongs to him. It is made up of him. It cannot be apart from him. So the being him and the knowing him is the one and the same thing. Easy. Now between faith and conceptual construction, you see, is the battle between Atma and Maya. So the sages told us that they gave us a experiment.

We cannot hide from him. We cannot hide from him. Nothing is hidden. It's like saying that, to use the same example again, like a ray of sunlight hiding from the sun. You see, it already belongs to him. It is made up of him. It cannot be apart from him. So the being him and the knowing him is the one and the same thing. Easy. Now, between faith and conceptual construction, you see, is the battle between Atma and Maya. So the sages told us that they gave us an experiment. They said that, "I'm going to mess around with what you take to be real. I'm going to tell you that there is a reality which is beyond coming and going." You see, it does not come and go. So take that which comes and goes to be unreal and only that which doesn't come and go to be reality. What a smart thing to do. What a smart thing to do. You see, to use the mental construct of reality itself to turn it against itself, you see, is a very beautiful method. Because real and unreal are also intellectual constructs, you see. Now let's use that itself to turn it around and say only that is real which doesn't come and go. Is there some certificate like that? There isn't, because fundamentally the construct of real versus unreal itself has to fall. But this is a good way to make it fall.

So what do you find beyond the coming and going? Why is this question so difficult? How does it change that it is unreal? Suppose, as Guruji sometimes points out, whatever is perceivable, that is phenomenal by nature. So means in my psyche, how does my attitude change? So suppose a thought is there. I know it is unreal, but still I would engage with it. People will come, things will happen, I will still... but how difference it makes if it is real or unreal?

Exactly. Exactly. So what happens is that unless we... if we just keep labeling unreal, unreal, unreal, unreal, we may label again and again and again, but it won't change anything. The point is to come to that intuitive insight of reality, you see, and to come in contact with that. Then that creates a change in the rest of the Antahkarana, you see. Just like, what's a good way to put it? Plato's cave is a good example. But suppose you lived in a tiny hole your entire life, you see, and you were only facing that way, but suddenly you turn the other way and you find this big universe out there. Your perspective about what the world is would completely change, isn't it? So when you come to touch—I'm using the word touch very broadly—touch that reality of Nirguna Brahman and the "me" vanishes where you... and it's never there actually, but you're not able to place yourself in any frame. You see, that transfers your worldview and then with integrity you're able to say, "No, but this is not real. This is not real," because your whole perspective changed suddenly from taking yourself to be this tiny object, you know, like that. Then you're not able to place yourself at all. Like, with integrity you're not able to tell. So looking is happening, but am I on this side? Am I on that? Am I in the body? Am I outside the body? Is there even a body? You see, only what remains is—at least in my case what happened for I don't know for how long—but only the centrality of this visual perspective remained. You see, so it seemed like there was a central perspective, but the idea that there's a "me" contained here went away.

I don't know why I'm speaking about this one, but in that coming to that, only after coming to that can there be integrity in that statement of the unrealness of phenomena. Till then we use it to come to reality, to say don't value that because it's not real. Don't value that as a reminder to not value that, to remain detached from that, you see, and to come to a point where you realize—boom—that. You see, now the problem is, or strange problem to have, which is that once we recognize the reality of Nirguna Brahman, you feel like, "But this was always here," because it was. So when I say to everyone right now, are perceptions all there is? Are perceptions all there is? Then you may try to solve it with attention. You may see that there is some dark empty space at the end of this and there are all these bright lights at the other end of attention, but that's not it, you see. You know conceptually that there is a witnessing which is untouched. You know conceptually that there is a witnessing which is untouched. You may be able to force your intellect and experience to say, "I am that witnessing, I am this," but mostly we do it in this "I am perception" kind of way, you see. But that's not it. That's not it, you see. So it's a very strange sort of recognition which happens only by grace. But our attempt is to just follow what the sages have told us, you see. Then how does it happen? What is the mechanics of it? We can't really say, you see. So it is upon contact in that way through the higher intelligence in our heart that we realize the broader reality. In that recognition, then we are able to say that this is unreal. Good. It's all right. It's all right. It's all right. The mind will try to follow.

Yes. And like, so when you're basking in the light and it is true that there is a transformation that happens. But then now I have even forgotten what construct I was talking about. That if you sense "I am," yeah, like I'm... we'll now the next thing is we'll sit, then we will get transformed in that energy. That we just like press a button and we want to get... I don't know what we're expecting to. But and you are saying that it's actually God for me.

Yeah. Um, but then I feel that like it's... I think it's always God for me if I look at that. What pulls me to be in that space is because I love it and I want my inner space... is it... but love it, yeah.

Is not the "want something from it," you see. That itself is the main distinction and that's the point I'm trying to make, that it is a love process. You see, so I'm very happy you said that, that "I love it. It feels like home. All feels so natural." All of these are expressions of love instead of saying, "Oh, now three minutes gone with the sense I am, you know, and what is happening?" There's no art there in that sort of mechanical idea of inquiry or neti-neti. There's no art, then we make it purely...

Yeah.

And honestly, I'm not even saying that it will never work. You see, that if you do it... I know God is that merciful and kind that even if we approach the inquiry very mechanically and as if God is a force field and it's all scientific and some absurd idea, but in God's grace he sometimes gives the gift before the love comes also. So I'm not just saying that. I'm just saying that it's a very insipid way to approach our spirituality. Yeah, it's a very lifeless way to approach our spirituality by making it all force fields and pseudo-scientific.

But I had this thought actually, my own, which made me uneasy. That it's like I'm wanting. Yeah. I'm maybe when I'm wanting, when I somewhere subconsciously or whatever, I mean there is a hidden need or want. And I was thinking this, that that's also very strange that, you know, I move the wants from worldly things maybe, but here I'm wanting different things. So when you said this, I was thinking that yeah, maybe one needs to really look at what is it that...

Now what happens in the spiritual project is that when we come across these things where we start questioning our intention, many times in the world when we start questioning our intention, the idea is to hold back and pause. You see, but here on the spiritual path, when we start questioning our intention, we have to dive in more, not less. You see, because otherwise the mind can use that and say... you know, so like one of the children the other day was saying that, "But I'm doing all of this just for myself." You see, and I was just like, "Okay, then do it even more so that you no longer do it for yourself. Don't do it less."

Yeah. It shouldn't become that... yeah. Okay, that because it's very contrary to the world. That in the world if you're grabbing more than what is rightfully yours, then you question your intention and you stop. With the spirit, if you feel like, "Okay, now I'm trying to create a selfish relationship with God," we should try and deepen in that relationship even more.

Yeah. Thank you. And really the attempt is not to make us feel guilty or unworthy about our intentions behind our spiritual quest. It is not that. It's just... I'm trying to... words are very limited. I just want to create this sense of awe and wonder in all of us saying that when we say "I am," when we say that "I am," what are we really saying? Who are we really talking about? That's at the center of the intention here, that why has God-consciousness, being I amness, become so regular for us? Like in India at least, and maybe the whole world, most of us grow up being fed the notion that God is everywhere in everything. Is it? But how... who is living like that? What has happened to that? "God is everywhere in everything" that has become so... me say me. No. Okay. Like how do we go from "God is everywhere and everything" to "God is everywhere and everything"? This God of whom Ram, Krishna, Jesus were just incarnations, embodiments. The same one, that one is everywhere and everything, you see.

And I don't mean when I say "just" that they were limited or small. I just mean that imagine the magnificence of that one. So the avatars were fully God. No, like they're fully... like full of God. No, like full human and full God. But the thing is that full human and full God. You see, then it's like saying that, "What clothes should I wear to work today?" Okay, I made the connection. So Sumit has to wear like the semi-formal clothes because he has a certain type of job probably, right? And if you went to a techie startup, then you would have to probably... if you wanted to fit in there, you'd probably wear more casual, cool clothes, you know, like that. So now when God takes human birth in this way, like an incarnation, and human by definition means that there's a set of qualities that they have. That's why we were just talking about this, that how Ram Ji's taste is different from Hanuman Ji's taste or Krishna's taste or, you know, all of these tastes. So it's like the clothes that they wear to come as full human and full God doesn't mean that their godliness reduced, you see. But again I would say that in his mercy, so that we can resonate with a particular system, taste system, and say, "I love Krishna more, I love Jesus more, I love Ram more, I love Devi Ma more," you can say based on thing. Now it is one God who is dressed up in all of these clothes so that in our limited capacity we can find a taste which matches.

Also like human form because our mind doesn't know...

Exactly. Like some will be attracted to him in the form of Narasimha. You see, and some will be attracted to him in the form of Bal Gopal. Very different taste spectrum. So because we don't have the capacity—most of humanity does not have the capacity to go straight to the tasteless taste—he made it simple. He said, "You love the taste, then the one that you love will take care of the tasteless or taste beyond taste." You can experiment with these things. So if you go Shiva, Shiva, Shiva, Shiva, Shiva, Shiva, Shiva, Shiva, it has a certain texture, a certain flavor. Now you may say it's because of the way it is. So if you go Rama, I don't know if you notice that it's still different in taste. Yeah. So play with these two. Just try this out. You will see that it is so magnificent, this whole system of loving God based on how we can resonate. So that's why you love Hanuman Ji, because Hanuman Ji is a taste between Ram Ji and Shiv Ji. I don't know if you know this, we were saying sometime back that with Ram Ji it is... then Shiv's mahum like that. Then with Hanuman Ji because it is said that he is the ansh of Shiva and the greatest devotee of Lord Ram.

And play with these two. Just try this out. You will see that it is so magnificent, this whole system of loving God based on how we can resonate. So, that's why you love Hanuman Ji, because Hanuman Ji is a taste between Ram Ji and Shiv Ji. I don't know if you know this; we were saying some time back that with Ram Ji it is one way, then Shiv's mahum like that. Then with Hanuman Ji, because it is said that he is the ansh of Shiva and the greatest devotee of Lord Ram, then the taste feels very in the middle somewhere. No, there's just like... so one is to meet the level of the word, the tune, the beauty of the sound, all of that. But the texture of all of these aspects of God... then you just shift to Krishna and it's like a very different feel, no? A very different texture of meeting. You see, then you meet like... so amazing it is that how this is all, it's astounding. It's astounding to the extent that it is not at all mythology. But even if it was mythology, like those who came up with this mythology must be insane as to how it works.

Is it so? And these are just like a few of his manifestations.

Yeah. When you sing for Jesus now, you sing a Christian song or you say, for example, for Jesus you say, 'Worthy is the lamb, worthy...' Today, when my throat is really bad, I've decided to do this. 'Worthy is the lamb.' And what a different texture, and yet so godly in every way. And now you say, 'Allah, Allah, Allah, Allah, Allah, Allah, Allah.' A different taste, and yet so one at the core. So I get very excited. Somebody says there's this pathway to God, like in America, the native Indian-Americans, you know, they have this way of relating to Atma in the form of Great Spirit. I'm excited by all this. So just the so many ways to meet the beloved, so much beauty to dive into. There is a time for 'me, me' and this, that, and all that. No worries. During mindlessness, we were introduced to Radha Krishna. What a... you can drown in that. You just drown in that. You can drown in any of these. But so compelling, no? The Leela, the Ras Leela, the love.

Yes, it's unimportant completely. God only could write all this.

God only could write all this, one; and also, what is not mythology?

Is this mythology or reality?

Yeah. What is not mythology?

Yes. This is also the thing. What is... what is not a projection of...

Jump on this thing that it's not even real and you all are going on about what Krishna said or the... but what is real?

Exactly. Krishna said what is real with so much beauty that surrounds us in this beautiful love relationship with God. Where is the time for 'me, me' stuff? So many bhajans to learn to sing. So much beauty everywhere. Not only that, every sage gets a distinct taste. You invoke Tulsidas Ji, you get a different taste. You invoke St. Teresa of Avila, you get a different taste. It's all so godly, all so available. All ever-present and available to help us, to serve us. And the more we deepen in our faith, the more our life changes from just our perceptual information to starting to get a taste of heavenly life.

Yesterday was just so beautiful. Um, for about six or seven hours, I was just so grateful to God. Just weeping, weeping, so happy. And now it's just a memory of an experience that I see I'm grasping to have again.

You felt like it was so peaceful and so nice. And then at some point you noticed that you were grasping at it today.

Today, after yesterday's experience, trying to recreate that.

Maya doesn't give up so easy. So she will come back because there are many times where you feel like it's so beautiful like this, how can I ever come out of this? And the slightest thing just needs to happen in the realm of perception and you're just like... yes, that's how it works. You just have to keep practicing, keep at it, keep at it.

And what I was focusing on was a quote from St. Elizabeth of the Trinity: 'God in me, I in Him, this is my life.' And I wanted to aspire to that.

Beautiful. So beautiful. Did we ever do more than one session with... I seem to remember that you were going to go through the retreat by St. Elizabeth of the Trinity and then this body just gave in. No, was it then? I don't know. It's a digression. I'm sorry. It's very beautiful what you said. But you reminded me of that, like how much help is available to us? How many sages across the world and now with the internet and YouTube, how much help is available? And any of their heartfelt words can just bring us so deep into His presence.

Father, can you explain more about the illusion part? About the illusion. The illusion part. Yeah, what is around is illusion or I don't have to consider anything? I didn't get that part at all. Like if anybody is suffering or you see anything happening around, like the cars going, they're just passing by on the road. Is that also illusion? So-and-so got a serious headache but Father said it's illusion, don't bother, huh? Like that.

Yes. So sages, no? Sages, when disciples come to them and they say, 'Please Master, show me the nature of reality,' they make a heartfelt prayer to God saying, 'God, please guide us, guide me as to how to help this child.' So traditionally, one of the methods that God gave to these sages when a child asked, 'Please show me the nature of reality' or 'the nature of truth' or 'who am I really?' or 'what is God?'—any of these questions—so all of these great pointings which have survived the test of time, like Neti Neti, have God's hand in them. Like the Atma itself provides the pointer to the sage to speak through his mouth. I don't know who was the original sage that we heard this from in the Upanishads, maybe Yajnavalkya or somebody like that, but it came to these sages that one way to introduce sincere seekers of the truth to the nature of reality is to give them this construct, which is that you don't take anything which is changing to be real; you take only the unchanging to be real. See, now the idea was not to try and create a lack of love for what is appearing in the world or any of that. It is just to get us used to living in a new instrument. You see, because when you try to do the exercise that 'let me find reality, but everything that is changing is unreal,' if you try to do it with your senses, what happens?

Everything that you find is changing.

Yes. So then you give up on that instrument and say, 'No, I can't go further than this with this instrument.' Then you may go to the mind and say, 'Okay, am I the body? Am I my feelings? Am I my...' You see, you try to apply reality to anything that your mind can also conceptualize, but you notice that all of it is changing. You see, you say that this world is unchanging, but the world is changing. But fundamentally, it also vanishes every day when we go into deep sleep. You see, there is no world in our experience anymore. So we cannot rely on that experience also of the world as real. So we run out of possibilities in our mind and we run out of possibilities that we can know perceptually, no? Now your teacher has given you this question. You see, like a Zen koan, you can't leave it also. So then what happens is that when we give up on these instruments, these limited instruments, then God in His grace shows us the higher instrument, which is Atma Gyan, which is the intuitive insight, whichever word you want to use for it. Now through the eyes of that, you recognize the substratum of all of it which is unchanging, and that is the true nature of your reality. That is who you really are. You see? So then from that perspective of Nirguna Brahman, which doesn't come and go, death and birth don't affect it, sleep and waking don't affect it, nothing can touch it, nothing can harm it, burn it, nothing can happen to it—which is you, which is your reality. To come to that recognition, from that space, from that point, a sage can say that all of this is unreal. You see, so what started off as a pointer to come beyond the traditional means of knowledge to the Atma Gyan, then in Atma Gyan, then the sage is able to say that all of this is unreal. You see, and actually my advice always is to never say it as unreal unless we are trying to practice and go beyond it. Not to say, 'Oh, our brothers and sisters are suffering but all of this is unreal.' We can only see it from those true eyes. You see, and those true eyes are full, full of love and compassion for the world as well. So from there we are safe. But when it becomes mental Advaita, then it can just be, you see, dismissive of the world. That is not the idea. It is a practice to go beyond. What's a good way to look at it? Suppose that for some reason you forgot that you had a right hand and you were used to working only with the left hand. Everything was everything: eating food left hand, doing all the work left hand, like that. You see, then someone says, 'How do we make this one recognize?' because they're just not looking on that side. You see, they're just not looking on that side that there's another hand available. So let's tie up their left hand. See, and then when things have to come, then they will force themselves to notice, you see, like that. So in a way, the sages give us this experiment to say, 'No, don't take any of this to be real, whatever you can find with your mind and with your senses, don't take it to be real.' So it sort of makes us look beyond these instruments, you see, because we are tied up, we are assigning no value to what these instruments are bringing us. Then a higher instrument then shows up in our life. That is the purpose of it. You see, so once the right hand is found, then you don't discard the left hand. Then you're free to use both. So one way to define the zombie life would be that we don't go beyond our perceptual knowledge and conceptual knowledge. That our entire life we lived in these. There is no actual wonder possible in these limited instruments. The wonder that we feel even when we come across a very broad perception is because in that we run out of moves in our mind and we fall into the heart for even a moment and we feel like... you see, that is not coming from the visual, is it?

Is Zara real laundry? Zara is real laundry. Feels very real, I'm sure. You said that we have to live by faith. You started Satsang like that, no? And so the not relying on perception and not relying on the mind is where faith starts, no?

Absolutely.

Can you say more?

Yeah. In a way, what we just spoke about is also a question of faith. If we keep using, like if we keep saying, 'Oh, this is what I'm understanding from what he's saying. This is what is happening in my life. This is what's going on,' all of these things, then we will never give ourselves the space to drop into that higher instrument. Now the Atma doesn't force itself on us. It is only when we go to it naked and empty does it reveal itself to us. You see, naked of the false, naked of these ephemeral, limited, primitive instruments. You see, now in one moment of faith, everything is actually revealed to us. Everything is revealed to us. But what can we actually store? What is expressible? What is coming to the surface to be shared? All of that is up to the Atma itself. Yeah. So it's such a beautiful process because God doesn't know how to give a little of Himself, huh? He only knows how to give Himself fully. You see? So He gives Himself to us fully, but He's also kind towards us. You see, because if all of that that He gave Himself to us became available in our mind and perception, we would not be able to function at all in this. So then He knows how much to drip-feed into our conceptual knowledge, how much to drip-feed into our articulation. So all of this is fed to us in tiny doses and it's such a beautiful spiritual process of growth. So we grow in the light of the spirit. So although the spirit is completely giving itself to us fully, it's never hiding anything from us, it is also being kind to us and loving towards us.

So each one's faith in this room is reciprocated from God in them.

Yes. Yes. And fully, and fully. You see, but He knows what will make us proud.

So all of this is fed to us in tiny doses and it's such a beautiful spiritual process of growth. So we grow in the light of the spirit. So although the spirit is completely giving itself to us fully—it's never hiding anything from us—it is also being kind to us and loving towards us.

When each one's faith in this room is reciprocated from God in him?

Yes. Yes. And fully, and fully. You see, but He knows what will make us proud. He knows what will make us complacent. So He's the perfect teacher, no? See, sometimes the only thing He does in love is that He overgives because He doesn't know how to love in small measure. So He overgives. But every moment of faith is fully responded with His fullness. That's why Jesus said if you have faith worthy of a mustard seed, you'll be able to move mountains.

Yeah. So all that we are trying to do is get to that faith of the mustard seed. So my faith at the moment is like a mustard seed compared to a mustard seed. The mustard seed compared to the mustard seed is... I don't have any mechanism to say this. I don't know. I just came like that to say, but it feels true because I can move no mountain.

Even a little bit of faith is—remember we read that—it's audacious.

Yeah.

No, even a little bit of faith is the greatest audacity.

Beautiful.

It's the greatest audacity. It is audacity compared to the traditional way of life. You see, like the traditional way of life is so cautious and, you know, just walking on eggshells with everything and not taking any risk, not exploring, not living in any wonder—just safety, safety, safety. Yeah. Pain avoidance, pleasure seeking; all of this is the traditional way of life. And then to audaciously say, 'My life belongs to God, my heart belongs to God, and I want to live my life sharing God no matter what happens,' you see, is an audacity. Even a moment of not focusing on what is better for me and wanting to live in His love and light is audacity in the traditional eyes of the world.

The same that's needed to come to Satsang.

And that audacity is known as foolishness in the world. 'Look at these foolish people. Look at this youngster in her 30s just wasting her whole life on this thing.' You see, I've been there. What? How foolish. One well-meaning uncle told me that those who carry this spiritual bug, you know, their whole life has gone to waste because that sounds so absurd to them. 'What are we doing with their life?' And we can ask the same question: 'What are you doing all this for?' You see, so that debate will not be settled by us. That's a very old debate in the world.

See, that kind of same way I want to come to Satsang with, in this audacious way. I don't feel I have... I want to come like that.

Yeah. The same medicine will work for this also. Just stay with Her name. Stay with Her presence. All this will come with that. A remembrance is not a remembrance of distance; it is a remembrance of the intimacy, the closeness beyond intimacy of God. Which is why it makes it so astounding. And what are we even saying? We are just the one that Ram is made up of is here. The one that Krishna is made up of is here, and we can love that one in the form of Ram or Krishna or any holy name of God. What? Huh? After a point I'm noticing—either I'm getting old—but I'm not able to make out the distinction of voices. I just start looking around.

Continuing on faith, Father, like she said, it's very beautiful. I can't replicate it, but like faith... what did you say? Like when you don't go with the mind or the perceptions of faith?

It's the start of faith.

The start of faith. So I feel like what's coming here is faith also comes from... faith comes only from the heart, no, Father? Like, and I don't know what I want to say. It's like when I move in that moment from faith, I'm like... I'm already... it's like, I'm sorry. I'm feeling it's like I'm meeting God already. It's not like faith and meeting. It's like it emerges from God, in God, and in that moment, in the moment of faith, I am with God. How? What am I saying? I don't know what I'm saying, but...

Because it's a crashing of all these conceptual constructs. That's why it is very difficult to...

It's a conjunction, like a...

Because what you're doing is you're crashing the intellectual construct.

And then trying to speak what I'm...

Exactly.

But I'm not able to.

We can't. It is good news. It's not like a time lapse, whether God came first or faith came first. This is gone already. You know, it was a prerequisite for coming there.

Yeah. But there is something that's revealing itself. I can't express.

That's what... it'll come in an expressible way from there only. That's what we are saying. That God gives Himself fully and we know Him fully. But what comes expressively, what comes to the surface of this expression, is also fed to us in love and what is needed at that point of time. You see, like if we were to meet the entirety of God in our mind or in our perception, we would probably die. Explode and die. Like there was... I didn't know, and He manifested as many husbands like this.

Of course. Narad Ji had that illusion. Narad Ji had that illusion. So he went to one room, Sita Ma's room, Krishna took him in his room.

Yeah. How is the body? How is the body now that you mention it? Was the answer contained in the question or is there room for an answer in her perspective?

No room for answer. Maybe just for a moment. I'm the most blessed one I feel because God has graced this one with His light and also that He's graced me with all of you where we can love Him together. I don't know how I can express my gratitude to Him for this because the love that is shared, the shared love for God, seems so much, so much bigger. Yeah, I just wanted to thank you and God bless you and just say hello to the Sangha and thank the Sangha. And I love you all so much.

Sure. Yeah. Yeah. Yeah. This is Jyoti Ma.

I love you. Thank you.

Could you actually see their faces or was it...

Yes, I can see everyone. I don't know if you are more blessed or we are more blessed, but I don't know who is more blessed.

I don't know who is the most. Good problem to have. This is a good problem to have. Yeah. Okay. Let's hear from Shanti.

Yes. Thank you.

Very welcome. From you? Want to come? Yeah. That's what when you're trying to solve a Zen koan between yes and no, that's what happens to us.

Hello. Thank you. Thank you for bringing me here. Yeah, it's not so easy to come in front of you like before. I don't know why. So, thank you for bringing me. Yeah. I don't know, Father, what's that, but recently everything dissolves when I come in front of you.

Very good. Very good. Thank you. Bless you. Bless you so much. Love you all. Do we have Satsang tomorrow? That's a very good question. We'll see. We'll probably be able to announce tomorrow morning India time. Very good. I see some new faces, or I've seen the faces for the last few Satsangs. I look forward to being able to hear your reports and being able to meet you with words as well soon. We'll catch up soon. Thank you. Thank you for joining.