There Is No Difference Between Self and Self-Knowledge - 18th July 2019

So when I say truth, what I'm saying is not just a word to change, though this is so original, it is so neat, it is so natural that it needs no position to be taken. That is the truth that is being spoken of. Sometimes when I started sharing satsang and these young kids would come, then I used to hear later about the conversations that they would have with each other. So they would say, 'We had this debate, Father. This one was saying, "I'm in this for the truth," but you are not looking like you're in this for the truth, you see? I am speaking from the Self, but it looks like you're speaking from the very ego.' This sort of conversation. So there is no greater ability to delude ourselves, you see, than is offered in spiritual concepts, especially Advaita concepts. If they remain conceptual, it is the greatest ability to delude ourselves. If we take them as some conceptual reality, then you will have such an imagined version of yourself which will be even... if it is possible, we are speaking metaphorically, but even for the reality, when taking yourself to be this, you will start taking yourself to be some big talking space or some unfathomable something.

But what is needed is not to come into some fantasy realm or some fantastic vision of yourself, but the most natural. The most natural, before you take yourself to be anything at all. And we go step by step many times. Before you take yourself to be the body, before you take yourself to be the mind, before more of this. Now you don't have to imagine, visualize, create anything. And forget about everything—every spiritual experience that you had in the past, you see? Don't hold it up as a benchmark to anything. Because many times I also hear, 'Three years ago, I had this experience in which, you see, there was no me.' Then who had that experience? So the ego co-opted all these experiences and made them part of its arsenal and says, 'Oh, I know where I am now because this is my spiritual progress. These are the things that have happened.' So be completely free from all of this and the tendency of taking yourself to be anything at all. Until your understanding of everything that you have known is true. That is why every satsang is about retaking what keeps him or you known in a moment. What is it that you know? Honor that which to the mind is nothing; in reality, it is Atma Gyan. That which to the mind is nothing, in reality, is the Self, Absolute, Brahman, Tao, whatever you call it.

And give these reports. Don't I get too many complaints? I'm just going to be like, please, very strict about famous last words. Which one? What are the constituents of that image, that 'good person'? What else is there clamoring, and how do they get in the way? What are the definitions of good? Because good and bad is this whole game. This whole game is about that. Because your idea of good was maybe a moment on this idea, but everybody has a different idea of good. All that was, and that also keeps changing. So themselves on it and there are those on it. Which is when... what is that aspect of being a good person that if you see that is... you see, very good to see that is very good. That's all. So notice it is good. It is not... this is the good part of having a Master: all you have to do is notice. Everything is taken care of. So it's not the reports will become like, 'Oh, this is my affliction and I'm so sad that this is the case.' It is just the report should be, 'I noticed that this was there and now it is offered up.'

So by holding onto the image of wanting to be a good person, that makes you a bad person or unknowingly or something? What does it mean by holding? When you say that I'm still holding onto the image of trying to be a good person?

See, and that is bad. Put that badness and goodness in the same box. So both out now. If this is... it means a company, but the fact is that this is what happens. We keep oscillating between these two opposites and feeling like we're being very good, you know? But that is what is keeping me trapped, you see? Like on opposite ends of the box. But neither... because the one who is either cannot be shown. Can you find that one? The one that is—is that good or bad? There's nothing. Then this morning, an average seeker told me that this is happening, this is happening, and 'I don't want to inquire.' But the thing is that now, by now, we must all be able to recognize this mind which says, 'No, no, I don't want to inquire.' That is the measly thought, and don't bother with it so much. Otherwise, you still keep constant terms on this one. Obviously, it will say, 'I don't really want to look at who I am.' It hardly ever says, 'I want to.' So where is the patient? I know I'm talking about this context. The one that has the affliction of holding on to the image of being or trying to be good—where is that one? It doesn't exist. This is what I mean. Mountains open.

You see that there is nobody like that. Because what can happen—this weekly growing or going over in a way that keeps happening—is that we buy into a notion that is troubling us. And then when it is pointed out that that notion is unfounded, we feel like, 'No, no, I have invested so much into that now. I don't want to look silly by just saying, "Yeah, it's truth, unfounded, Father."' I so often still take notions. So see, this habit seems so strong and I get totally unconscious that I dissociate like I used to do in the past very often. And I believe in the one for whom there is no hope, etc. Just well to expose and leave it. It may be anything you have to go. Actually, it will be possible to take any perception in itself seriously or not seriously. The 'I am' doesn't apply; not applicable. It is not applicable to a perception in itself. We only take our interpretations of what it means; that is what we take seriously. And it is possible to not take it seriously. It is not either running away from life or running to life. It is just a simple witnessing of even the existence.

So from taking the subtle vibration that we call the emotional phase too seriously—like, 'What is this? When will it go? Why does it keep coming like that?'—to if you take the opposite, you know, 'That's nothing.' Then also it is taking a new position. Sometimes to neutralize it, we might have to speak like that and say, 'But that's not really you. What is it?' Right? But the point is not to come to some like new position of invincibility, but in complete defenselessness, great openness. It's not even damaged. Provisionally, we have to see just so. Until in concept position we are into this farm. We were looking around in the farm. So in the farm, there is a huge anthill. So in that anthill, hundreds of thousands of ants. And you're just the one watching like the pond without even telling us that. How does it all operate? All of these hundreds of thousands, maybe millions of ants, they're coordinating so beautifully. They're tending to their home, this anthill. Everything is so well managed, well coordinated. For the paraphrasing now, as a moderator, management gurus—they don't know anything about running an operation, these management gurus like both or cutting.

In that hand, hundreds of thousands of hands. And you just the one more, showing like the pond without even telling us that. How does it all operate? All of these hundreds of thousands, maybe millions of ants, they're coordinating so beautifully. They're tending to their home, this anthill; everything is so well-managed, well-coordinated. For the paraphrasing now, as a moderator, management gurus, they don't know anything about running an operation. These management gurus like both or cutting yogis. So how is it? Let it happen. What is it? What is that source of intelligence which they are connected to always? They arm themselves. And we look at Keeney's, and he was telling us that so jackfruit was going on these trees. So in the jackfruit, what happened is that somebody asked, 'So what if we just pause and heard someone?' But he was showing us that the jackfruit only grows to the extent that the tree can handle. So it's a stronger part of the ground, like closer to the base of the car, then it may be bigger. If it is in the corner, then it may be smaller, so not over in the tree. So what is all of this intelligence? Is it based on decision-making? Is it doership, choice-making? What is running this entire universe? Whatever we call it, it is the same that is running this aspect of yours that we call the body. There's performance presumably going on in the body right now; you are not deciding any of it. And the fact is that which you take yourself to be, the mind, doesn't know how to move fingers. So all around us, we reach home the magnificence of this vain intelligence. And the only thing that makes us miss it, the only thing that seems to make us make our life so full of suffering, is our idea of our limited existence.

On the word stands in the way of the recognition in this moment is a nameless fear. It's already named there. Buts in the way of their degrees in the English people, the nameless is the name and clear those. And one thing is not to be that disability, you see. Once it is mean, what do we see? In the other day, somebody was saying to me, 'Wasn't it amusing suffering?' Here's a little, yeah, maybe add it now. One of the most, it's a fling is a label. And I said to label is to support. So although the mind gets pretty romantic here and says, 'Actually, come on, it's not mean, it is energetic. The all day is not new, it is actually without a label, it's just a fear of it.' So this is the tricky part of the mind. This is what it's not doing anything. It's not a notion. Don't look at means; look at you. You are experiencing all of this energetically. Maybe many in Satsang get caught up, but energetic is also emotion. The tree is saying, 'Okay, what's happening to me?' Immediately of those and cessation. 'I woke up this morning and my mind isn't PHP would. I feel the energies in mine, the length are not so good, how many point six or eight?' So this is the tricky aspect to the mind belonging and the, you know, survival or direction which is energetically something you have. And whose voice is that? Is it the voice of all there is? That which is the light of the universe itself is finding something, some tiny something too much. It is that it takes itself to be bound in this limit is some limited idea, usually the idea being body or which then something can come which can seem like it is too much. But for you in your reality, technologies in the whole universe could burn, but you would not be touched.

Still, the idea of limitation, the idea of the limited can see, 'Yes, but this is not mine, this is not mine, this is just happening is energetically you are something emotional energetic.' See, like I said in the previous question, are there even the interpretation, the levy of it as this that we know that this is what it is? Then we have also defined ourselves in that process. So when we say, for example, the three sigma doing, then it is the nameless fear. Now what else would be feature are we painting about ourselves in that school? And if it is any picture, then it is coming from the mouth. It is not that your natural change of body-mind now big event. If it is any picture, it is not. So the question always remains of those mainly spheres. It see who's suffering from this nameless fear? So it is not standing in the way of your items. It is actually coming and you can use it as a PA to your because whatever comes you can see. Ooh, if you don't buy that measly thought which I don't know, I don't want to inquire right now, it's getting in the way of my inquiry also. See, nothing can get only if you take yourself to be ego then some things. So know what stands in the way of the if the name is oh. So let's even look at this: that which recognizes that this stands in the way of the ribbons, you see, which one is that one? 'I know everything. I see that what stand in the way of my recognition is this.' Now is it in too deep?

So we're saying that I see that what gets in the way of my recognition as these tendencies, this fear, these things which are jumping on now. That which enabled you to recognize that, 'I see, I am aware that this is what is getting in the wheel,' we forget about that aspect for a moment. But this which enables you to even say that 'I see this' or 'I am aware of this' is your full and complete recognition of themselves, you see. So even when you see something like which is ending like in a way which is like a limited story, but in the beginning of that, you see the prefix of that limited something is only the owner himself. It's very big thing. And I see it of the reasons to follow through. But even to say something limited or say something false about yourself, you have to rely on the light of the truth. We they're fundamentally on wheels. Even if you say, 'I am so identified at this point,' what inhibiting the same 'I am' who? You can take that 'I' to be something. What is the 'I' there? See, that original naked honest is your true self already, so which cannot be lost. So we just can use all of these as opportunities to really do this. Maybe my emotions get in the way. So how are we saying they don't say, 'I see that my emotions get in the way'? So then to make that statement is from full recognition that you see these emotions. The 'I' would see in this theme of emotion is so apparent and clear to you that it is unmissable. And this is the treasure we've all been sitting on you while making form small penguin.

This 'I' that is aware of UNC, aware of all perception, everything, even the false is made up of that. Even of false ideas have the truth of the core of them. Only the layers have to be peeled on once you become to open into this kind of deconstruction and everything that comes becomes an opportunity it will be constructed. We do in another way using the other thing that even when you see, 'My problem is that I am too identified with the body.' My problem is that I am too identified to the body. In that statement, you are completely decided defined in the body because you know not saying that 'I' is the body. You was saying that there is a 'I' which has this particular affliction which is that 'I' identification of the body. So to recognize this 'I' that it can only lift itself through this bodily identification is the end of identification, of course, because the spiritual conditioning is so strong. See, do you not accept these words to be here say something that contains no truth? That is not possible because you cannot remove the third bird from the picture. You cannot remove yourself the picture. Even if nine awareness, there is no awareness is all rubbish. So what do you think you're actually saying? That you are aware that there is no awareness. So this self-recognition, this which is so natural, is impossible to you, cannot be salvaged. And the same for the same point in time that you cannot leave, you cannot find, it just is.

So in this way we move you saying some original things earlier then we're talking about the cognition and one can get in the way. What do we do then? We move the conversation a little deeper into more new of the original stuff but little more subtle and really looking at even our claim of identification or an eatable entity. And at the center of the claim you will find that which is true. Lack of self-knowledge is unavoidable you. So when the master says make but one gets to say, 'Who? What? Who are you?' It was not a statement saying, 'Oh you're so stupid you don't know who you are,' is it? It was more like, 'But you know who you are. How are you claiming this about yourself?' Everyone knows was then we one has Atma Gyan. This cannot be forgotten. This light of the truth is constantly with you. It working with you, it is you. There is no difference between Self and self-knowledge. So it is not booty. So knowing this capital came on not conceptually how we take our self to be just limited to this bundle of flesh and blood that is well that is the conscience that is the invitation.

So who are you? What you take yourself easily is very different. What do you know about yourself in reality? You always know now you expect. The trouble is that we expect that knowledge will formulating into some fancy idea or any idea. Like there's a river flowing in front of you, you always thanks to the suppose you're already next to God much you already live next to the one that. So now if you like you must have it, you must have it. So we make a limited idea about yourself and then your way to have it is to have it in your bucket. So you try to fill up the Ganga in your bucket. In the same way this self-knowledge which is untranslatable to the mind, undecipherable to concept to our intellect, which I do fill it in there. It's like you learnt other subjects in the past. If you like, 'I just knew enough about then I would really came mastery over it.' But this must needs to be empty of this concept about it to see that it is not conceptualize it will you see is the final concept that you can have.

But what are we struggling to do what? And that is why I keep asking, 'What is it that you want?' And you say, 'I only want the Self to meet really Father. I only want the Self.' So if I give you the Self, where will you keep it? What is the container you hold result? Will you contain it in there? There is an experience all these bright colored lights, Om, and if it's rash or the Self thank you, is that what little? Even if that happened in common see, 'Yes, thank you so much for you has to be able to be and was to it since then.' So that is not possible as a perception. Then you want to hold this help as a concept as an idea. You hummed Romanus mean it's an open secret now. There was a time in India it used to be kept secret and everybody knows. So everyone the Self by knowing this comes out to me and Brahman itself. So I give you the Self, how will you hold it? They will I would wear it now. This discovery is yours right now. It is ohms undeniable. You are the Self. It is apparent to you, it is clear. Now what you want from it? I'll surely do for you. Who should do it for these expectations will again bring you back to your limited nature, limited idea.

So forget about it. Everything that you have learned that it should mean for you, don't try to capture that holes in your box of intellect mind-body connection. Now I, you know, got it case or lost it place. Do all these terms have any meaning to your reality? Do you have to stabilize in this? Can it become unstable? I try to make yourself unstable possible. All our duality of good and bad, right and wrong, true and false for the enmity, freedom, bondage, all this thrown away. And it's not just a deal trying to throw it away, just it's not taken so seriously that much. And don't get sidetracked by anything. Don't become new projects, especially any new projects or trying to make spiritual progress just now here of all the motions about us. Whatever happens happens. Don't distract yourself with the needles, all the ideas that are not about you. Thank you all so much for being in the Satsang. It is and crews in Mooji Baba talking you.