There Is Nobody Who Is Unaware of Their Own Awareness - 27th March 2020

Screaming, not sharing so well. You could see the screen a little bit? I could see. Well, people asking to share some point. Maybe later for tonight. What do we talk about usually? What do you want to know?

Can I ask a question? Let's see. Yes, okay. Hi, hello everyone. There are three specific things you pointed to over the last few months. I keep watching your videos and we also visited once. One is the three rules: that it is not a perception, not a mental construct, no expectations. And then open and empty. Open is allow everything to come; empty is don't hold on to them. And then you pointed out something which was... I mean, though you said it in different words, one particular thing you pointed out was the difference between evidence of earth being round and evidence of us being aware, right? The kind of evidence... this was actually pretty shocking. I mean, the way you presented it, I was like, 'Wow.' Now there are matters, let's say something needs to be done. I mean, let's say the body needs to do a few Surya Namaskars right now. How does the body do that, Surya Namaskars, with me being open and empty? Usually, I end up as an 'I'. I end up... maybe I'm getting identified with this, in the sense that only after Surya Namaskars I realize that I have to be open and empty. I'm not doing the thing. And many activities that the body and mind do, it's not like the body and mind do it; it's like I am doing it. And then saying that, okay, and then saying that, you know, it should have been my body and mind doing, but I am doing it. And I find that this is closely related to the fact that the awareness of sleep... when the context of 'me'... because of the context of 'me', both the doership and the falling asleep are linked in some way. At the moment, I just continue as an 'I', focus on being open and empty, but these two things—whenever there is an activity of a certain kind and the lack of awareness of sleep...

So these are the two... when I think about these two things again, I get back to that third important rule, that is no expectation. So if this confusion comes up and I go back, okay, open and empty, and then continue... hunting with whatever it is happening. But this is where the situation is. If there is a question, it's like the best: when it comes to, let's say, in terms of physical activity, how does that happen without identification of 'me' as a body doing, or just the body doing it? That differentiation is probably not yet clear.

Okay, so you said a lot of beautiful things and I want to go slowly. And probably you can remind me of the question if I forget as we speak. So, you said something... I've been stressing on this point for some time and I feel like it still manages to escape because, to use in worldly terms, it is a bit subtle. So you said: how do we know that the world is round? That is different from how we know that we are awareness. But it is very different. So how do we know that the world is round or spherical? Perceptual evidence, largely. You see through perceptual levels, as in photographs are for perception. So if you look at the photographs... but even if you didn't have that perceptual evidence, if you had the president of the country coming and telling you that we have discovered that the world is round, then you would still take it to be true based on the credibility, right? So if your master comes and tells you that the world is actually round or it is this, you will take it to be true because it's a concept coming from a credible source and you apply the stamp of truth on it with your belief. Yes, everybody follows?

So it's important to see that the concept in itself is just another concept, but consciousness has the ability to take it to be the truth. And that taking it to be the truth is what is called a belief, right? A conceptual notion. Let me take another one: that this world, this earth, is moving at supersonic speeds and it is revolving. We have not had a perceptual experience of that, not even in part. And yet we take it to be true, isn't it? Because it is conceptual understanding that we take to be real, we take it to be representing reality. But that's the first. The second thing, like you said, is the perception. We take that which we perceive to be real. In fact, in the world it is said that 'seeing is believing.' But what we see... is that what you see is not to be believed? Yes, it is every perception; it comes and goes. So all this perception, whatever is being perceived, it is not the ultimate truth. It is not the truth if the quality of the truth is that it is eternal, it does not come and go, you see? Then every perception does not fall into the category of truth, at least if we use that benchmark of truth. Then all perceptions don't meet the benchmark, isn't it? Yes, because everything that you perceive, it comes and goes. Yes, that which is unchanging is now. Yes, yes.

But how do we come to direct knowledge of the unchanging? And that is where this pointer is being given: that when you check on whether you are aware—'Am I aware now?'—you have a non-experiential experience. Because, yes, I agree to you, but it is not something that you see and it is not just a concept. When I say 'I am aware now,' some of you could be responding conceptually. You could be saying, 'I know the right answer, I have heard this many times, so I am aware.' This is true conceptually, but it is not what happened with most. We just simply check. You are aware that you are aware now. This is the really non-phenomenally, non-experiential experience that any of us can ever have, and all of us inhabit it. See, it is clear and actually to all of us. So self-knowledge belongs to all of us already. There is nobody who is unaware of their own awareness. In fact, this notion of 'somebody' and 'nobody' is not there, but that's getting too technical, yes? We won't worry about that for the moment.

This awareness is empty of all qualities and yet it is clearer than daylight. You know, daylight is not there, your eyes are closed, you cannot deny this simple self. So this is the second trick. This is the cow jumping over the moon because we're expecting it to be something phenomenal, something perceptual. You're trying to send with all your might your attention to it, saying, 'If I just look inside, if I look more and more inside, finally somewhere deep inside there is this awareness sitting over there,' you see? But this is just not true like that, because that would also make awareness phenomena. Yes, if it can be covered by phenomena, then it itself has to be phenomenal. So can phenomena cover something which is non-phenomenal? So this policy of trying, trying, trying and coming to a sight or a perception of the Self is a great fallacy which 99.9 percent run into. And that is why I am happy that when you say that it hits you very strongly when you recognize that the way that you know awareness is not the way you know any of the other information in this world.

Now, what is the secret? I can't even see properly. He's trying to make what is known already like this—let's call it intuitively—what is known intuitively, they are trying to creatively do some perceptual or conceptual box, see? And that is why the journey seems long. And for many it seems like for a long time they have been almost there. But most potential seekers from the beginning always feel that they are almost there. So why is it? Because intuitively the sense is clear, empty of any dependence on perception or concept. Everybody knows themselves clearly now. Even as I say this, observe yourself. Observe yourselves, all of you, and see: how are you trying to confirm that? When I say to you, 'You know yourself right now,' what tools or measures do you have to confirm? You can't even go that far, right? And good. I think I would do... the tool will be that of perception or intellect. And all of us are waiting to confirm our self or waiting to confirm our freedom, but it is not like that.

So something... this quantum leap in a way happens, this cow jumping over the moon happens, where you realize that searching for it as if it is an objective search gets withdrawn. And when the searching for it as an objective search is withdrawn, the recognition that it is always this becomes so simple and apparent. That's why I used to say it because it related to everybody very much, and I would say: what do you know when you know nothing? To know even one thing was to know too much. What is it that you will know when you know nothing at all? And that is where words cannot go. It is just too simple, or it is just too simple to be perceived. It is too broad, it is too immaculate to be an object, an object of our perception. So if you don't go to your perception and if you don't go to your intellect, what is clearly at this moment? You see, every night at this moment, 'I am,' you see? But if you don't go to the intellect, don't worry. Your perception is there this moment or the next moment or any moment.

The confusion arises when I conceive of sleep. But that I'm going to...

We'll go there, don't worry. I'll answer. Wait for this, for this inquiry. Just this: try to follow what I'm saying. If you don't go to your intellect and if you don't go to any perception—that means let them be, whatever is coming up, let it come and go—then what is it that you still know? What is it that is still real, independent of these tools?

Awareness, which is what I am at the moment.

That's it. Now this awareness that is apparent to you, that's why the third part comes, the third rule which I said is that now if you don't expect anything from this, don't expect anything from this, that is freedom. See, what will happen is that the condition that we have about either the idea that we have about 'I' is... the mind wants to attach that if you don't forget this discovery, but actually it doesn't mean anything for that 'I' because that is the...

Awareness, which is what I am on at the moment, that's it. No, this awareness that is apparent to you, that's why the third part comes, the third 'do' which I said is that now if you don't expect anything from this, don't expect anything from this, that is freedom. See what will happen is that the condition that we have about either the idea that we have about 'I'—the mind wants to attach that. If you don't forget it, discovery actually doesn't mean anything for that 'I' because that is the non-existent one. So trying to attach the non-existent to the truth is going to be a false game; it is going to be another trick of the mind. What is it? Making sure that you are not fooling yourself is also an expectation, though, of course, if it is apparent to you that you are this awareness, then is the capacity to feel your strength or not feel yourself? Then who are you? My awareness, right? So for you as awareness, what could fool you or not? That is again a mind's construct. Whatever I'm thinking is fooling me or not, because this is the only thing in which you cannot fool yourself, actually. All right? The only thing which all of us actually really, really know. Everything else that we think we know, we don't. This is before everything else. We don't even need any explanation for it. You don't need any reasoning at all, you see. In fact, that is the area to step out from, because this whole game of cause and effect—this is because of this, this is not because of that—and yet I realize it's because in communicating, you see, because it comes back to the fact that we're caught in this communicator sort of mechanism where reason is the primary object of communication. And that's why we keep saying 'this is why' and 'this is because.' Even as I am saying it in the same construct, but it is possible for us to spark this construct and not get caught up in it. Suppose you didn't know or have to know or have to understand anything at all. Don't even try to understand what's happening to you now, okay?

See, there seems to be something. The only things left are expectations, Guruji. That is the shift. Our shift means one expectation to do it, okay? And the sleep is another expectation because not all activity is there. There is a sense that I am doing some activities. There is an awareness that the activity is happening in the mind and body, but in some activities, some moments, there is an awareness; some moments there is an identification that I am doing it. I mean, if you say, 'Okay, how are you aware that you are getting identified?' that means that there is some sort of awareness which is able to narrate this. And the last thing about the sleep...

Let me ask you something. Who are you trying to help in this conversation? We are trying to drop the false identity, the 'I' which is having all these problems, which is ready for worship. That is the one we are trying to drop. Now, what if I say that instead of trying to drop, just don't become? Okay? Because otherwise, sometimes we can fall into this pattern of picking up and then trying to drop off. So, open and empty. Actually, since you talked about it, it's just letting it go. Don't be concerned with all that comes at you. And like you said, you will notice that all that comes to pinch you, all that comes to my rescue, is expectation. Because the mind will come and say, 'Oh, is that it? Then am I done?' You see? But remember again, it is the better of the odds, the 'I', the seller of the false identification, which will amongst you say, 'Pick me up, pick me up, because I am concerned about you. I am concerned about your freedom. You're concerned about whether you really got it or you're fooling yourself.' This is just mind tricks. This is trying to get you by trying to be a friend. Let's just be open and empty. That's what you see. The final pointing maybe for you for the day: as long as you're being open and empty, you are not being open and empty. That's a natural again. As long as you're being open and empty, like anybody who's trying to just be is not just being, see? Or anybody who thinks that they are just being is not just being. Anybody who's saying 'I'm just living in the moment' is not living in the moment, see? So anyone who can say 'I am just being open and empty'—it can be a pointing, but if it becomes a representation of how you're being, then that is still too full; it is not empty.

Can you repeat the last? It should be a pointing, not should be a representation of me, right?

So it can be like we can say in a pointing, if somebody says, 'So how do I be free?' the Master may say, for example, 'Just be open and empty, let things come and go.' But if you depict yourself to be someone who's being open and empty, then you're not empty of the notions of being open and empty. Same words, but the meaning and the context and how they relate to you change. It should be something that chops your head off in the sense there is nobody doing anything after that. But even that can become like we try to do the 'there is nobody doing.' So I feel like you're getting stuck a bit in this kind of thing. So don't try to be this way or that way; just let them both go. It's simply like a child or a bird or a tree. I'm concerned with trying to be awareness or trying to be open and empty or trying to not be the doer because we know so much spirituality. The light is the return to your essence, but if you try to return to your essence, it is not a return. Well, these words may be very confusing to many, and especially if I notice that something... but what I'm saying really, it is very, very simple. Like you don't have to do anything or not do anything at all. It is not in the realm of doing. It is not even in the realm of understanding. In fact, if you want the way to be in Satsang, just get out of my lane. Just don't try to understand or perceive what I'm saying. Just all that is just creating what works. I am doing my job; you don't have to assist it at all because I get through to you in that way. Well, you will not understand because what I'm saying really you cannot understand. Be open and empty. Why not? Who can understand these kind of words? Nobody can understand. We do, but there is something that you latch on to, this instruction which is subtler than your intellect. It is like your own being coming to a very subtle... now I'm just laughing at the fact that I turned a pointing into a context. But in no words, not even the words of Satsang, can represent the truth. Can represent bodies. Merry Christmas, baby. Okay, I'm just going to pick up the chat from here.

Father, it feels that at the moment there is a tremendous showering of grace on this planet and I am open and not running in the panic mind. I feel this within the heart and I'm so grateful. Do you talk about this?

Yes, in fact, even last time we spoke a bit about this. Within this situation in the world, it is beautiful. Finally, he leaves. I don't want to romanticize it or something like that. It is strong, strong and super strong grace. But for many, many men, it is making them very little. These kind of questions about the real nature of ourselves—many who will now not have had these questions open to explore are now starting to explore. I don't want to again put it in the material box of 'no, yes, it's very good' or 'no, no, it is very bad.' But step away from the simplistic definitions of this. So everything that is phenomenal is very difficult, if not impossible, to define as good mind or pure liquid or clearly that because everything is made from multicolor. But knowing it is my job to highlight the good aspect of it, which is that there is a great openness which left even people at work. Sometimes they ask me, 'So what do you share in Satsang?' They've never asked me before. So these kind of things are starting to happen because as we are coming in touch with our mortality, which has always been there—this body will always be mortal—but it's seeming more real that it will happen to us at any time. We could catch this. So this grace is making the world a lot more open in some aspects, but further, there will be parts of the way we get a lot more fearful. Walking by close to all that will happen. This is not a one-directional stream, this phenomena actually. So that as this openness is coming, as this grace is making money, then many will come to their true nature, the true recognition of what they are, even using this as an opportunity to flower.

Then one says, 'Father, can you reshare some pointing with us today? We are sending much love today and for everyone from...' So much love to you too. 'Me, some pointing we share, beloved Father. The equinoxes be present. Ego wants to experience my treatments.' Yes, how do we know about the ego wanting like an annuity?

While I find you, I'm going to say something which is quite important. I've been saying this to some of the students from Satsang essentially, that let me really get into this mode of explaining now. This is what we go on. Instead of that, it'll serve you better if you are just pointing more, describing. I wonder if the difference is like the difference between explaining and describing. Describing is a very critical difference, originally, of course, but it's important. Like this creation of the ego, for example, because our explanations are very clouded by options of what we think to eat, really. Our descriptions are all innocent in the sense that they're describing, you're trying to paint a picture of what is your perception now under the rules that we see. When we are explaining, usually we say, 'I know one, I'm feeling a lot of fear,' you see? But you don't actually know. But when you're describing, you may say, 'I notice that there is a bit of a contraction in the region of my heart' or something like that. And to deal with that, what you perceive purely is much simpler and makes your job and my job a lot simpler, rather than the Master having to deal with your interpretation of what you think is happening. And you will find that 90% or more, maybe 99.9% of your problems go away when you may go from explaining to describing. Because we lie to ourselves in our explanations. So when you say, for example, as from... sorry, let me find it... when you say, 'The ego wants to be present,' what is the description of that? That is your interpretation of something. I want to know what it is an interpretation of. Because to make this statement, for example, 'The ego wants to be present,' if you have a perception of this ego, no apologies ever puts into CV, see? Not only is it hard, you say, if it is hard to limit, it is impossible to explain. Because to say the museum of the ego moves, on what basis are you saying that? It is not even a perceptual basis, forgetting to kill it. It is purely conceptual because the ego is purely conceptual. See how many are with me? You can just nod or just go on if you're not understanding what I'm saying, because I wonder if I don't have an audience in front of me. So I have already... it's really hitting home somewhere. Because for the intellect, they may sound like very intellectual words, but actually they are not intellectual at all. I'm just simply saying that instead of saying 'this means that today is the fifth day of the month and I had to do the jobs on the fifth day of the month,' you see, instead of that, if you could simply tell me, 'Oh, I see one, two, three, four, five fingers and a lump of flesh which seems to hold these fingers together,' you see, then that makes it much simpler for all of us. Because if we start dealing with what you think about what you are perceiving, then there is no solution to that from there. What you think about what you're perceiving is so far from what you are perceiving that to deal with that problem from that level becomes next to impossible. And somebody is like using two levels of causes. Believe you also really superimpose from the Vedantic perspective, which is that everything that we perceive comes and goes and therefore is untrue, then we superimpose one more layer on this perception.

With what you think about what you are perceiving, there is no solution to that from there. What you think about what you're perceiving—so far from even what you are perceiving—to deal with that problem from that level becomes next to impossible. It is like using two levels of causes. Believe you also really superimpose from the Vedantic perspective, which is that everything that we perceive comes and goes and therefore is untrue. Then we superimpose one more layer on this perception itself, which itself is untrue. We impose a layer on top: 'This is what I think this means.' But we can never think what something is. Whatever you think that something is, you think it is true over what something means. Just really investigate that, then you will see what I'm saying.

So how to deal with this non-existent problem? This is what they also do. And what I am saying is it's a non-existent problem. I'm not putting you down; I'm just saying that your claim that 'this is how it is' is based on which basis? What is the basis for this claim? Is it just purely thought? If it is purely conceptual, because you cannot even have a perception of the ego, so how can we even say that the ego walks with us? In fact, from the present, we can never make this report. So it's about a single thing: the big ego is there wanting to be present, and you're already not in the present because to take the ego to be an existent entity, you must start believing in time. Because without the story, there is no ego, and without time, there is no story.

I know we're taking very broad strokes here, but that's how it's coming up now. I'm just chopping it from the root. I chop this time of fermentation. So if you recognize, when we are proposing even to ourselves that this is our problem, if we can stick to describing and not explaining, then that will be there. And also the one who is pointing, the speaker speaking in Satsang, must also describe as much as possible instead of trying to explain. Through the explanation, you just become concepts which sit in your head but won't actually feel okay. So the explanation is some movement.

One says, 'Father, I want to share this. There was so much fear, then the peace happened in the next bit.' So this one's key is: there was a piece of the corona where it's in the next bit. I tell you, this is your chance to accept this fear. But you know, the more I saw them, the more I realized that the word 'fear' is a set of changes and sensations and toeholds. And the thing of feeling as such, you see, to be very good because exactly what I'm saying is because when you use a term like 'fear,' we can include that in a story very easily. 'Yesterday morning I was feeling very fearful because this is what happened.' But if you don't use that label and you stick with direct perception there, it's next to impossible—not completely impossible, but next to impossible—to include that in your story.

If you don't make a story out of it, then like I said, then we are not taking ourselves to be limited. Because without a story, there is... like, I find you very funny now, how we are able to simplify explanations about what's happening to us. You can say, 'I'm getting really bored. I don't understand what this Satsang is. It's too crazy.' If you're uncharitable, you say it's too abstract or too intellectual. Being angry, then you could say stupid or crazy. But even this would not be true because you would just be looking at an aspect or some situation arising. Many times, not even sensation, just the thought which came. You will find I have noticed people to such a degree that you just find, and then the thought comes, 'I think I'm just getting so bored.' And the thought comes and they are just like, 'Ah, this is my reality. I'm getting so bored.' So notice these simplistic sort of representations which are limiting.

Can you define yourself in any way right now truly? When you put yourself in a box, I can see you're taking yourself to be very, very tiny. This is what's happening to me. Can I tell you what was happening to the entire universe? And yet you are untouched by even that entire universe. But with your attention and your belief, you can zero in on some tiny vibrational interpretation of that vibration and say, 'This is me.' Let yourself be undefined because you are truly impossible to define. You will not lose anything except this ability to suffer, the ability to make false stories about yourself. And you can change along with you whatever you think we may be feeling right now. Find out in which space that feeling is happening. What contains what? Does the feeling contain you, or you contain that feeling? And how much of that space is being taken up by this feeling, whatever the feeling may be?

And this is how we become more of a seer, a more direct seer. We start to see rather than just take our notions to be true and try to fix our life based on what notion we take to be true. Suppose you have had a strong belief this time that you grew an extra nose, that you have two noses now on your face, you know, strongly. And you want to solve this problem. You're dedicating your life, of course, to solving this problem, and you're meeting everyone saying, 'How can I fix this problem?' But when you come to just see, you will be able to see that there is no such thing. And that which you are calling 'nose' was just a notion that was presented by the peddler of limitation. Like previously, when the questioner was asking about taking myself to be the body, sometimes you can even ask: which body are you talking about? So there is a range of notions around this idea, you see. One of the notions is that what I experience is only the sensations of this body. But we don't actually know; no, that's just an explanation that we have believed. We were trained to follow the system.

One sense I wanted to ask you something about fairness, being, and the abstractions. May I ask? Hello, Father. This is Shiv. Can you hear me?

I can hear you. I'm just waiting. I don't know...

Yeah, sorry. Hello? Ah, there you are. So I'm wondering to provide some background for the question I placed at some point reading about abstractions. And I wanted to know what an abstraction is. And then the understanding I have now is that, I mean, you take a lot of objects and you exclude all the details in which they differ from one another, and then you take one quality which is common to all of them. And there are many objects and you compress the information. I mean, you exclude details and find what is similar among them, and that becomes the abstraction. Like a table: anything which is four-legged becomes a table, or a bed also. So there's more sections.

So while I was reading a book, you mentioned a point by Shankara, and he said that—and you quoted him saying—that there is pot, there is cloth, the potter and cloth can come and go, but the 'is-ness' doesn't come and go. So similarly, is this Being also an abstraction? Because we are excluding all the details in which they are dissimilar, and then you are pinpointing one quality which is common to them all, which is 'is-ness.' This was my question. And is it similar with awareness also in a way?

You know, for the sake of explanation, it is like that. But the recognition of the similarity... do you live inside a way for me, just being here, than any notion? Can you mute yourself? It is true that we have to use the term Being as a way to point while we're still understanding with our heads, to take a commonality which is a universal experience and remove all the parts which are different. Like everybody has different shape, size, color, attributes—all of these things—and we go to that which is universal and we use the term 'that Being' or we even point to that which is aware. Okay, so but that's as far as trying to let it take us in terms of pointers.

But when you come to move and insight about this duty, insight of Mukti, then it no longer remains just a concept or an abstraction. No longer means something just as a way to be able to define some commonality or universality. It on itself becomes like a pure seeing which is independent of what we mean, what we will be able to intellectualize or know. What's a good example? Okay, so you could say, for example, that all living things are made up of this. So we then not only do the human abstraction, you're saying all living things. So we say, okay, if you remove the beak and the feathers, and you remove the leaves and the branches, and you remove all that which is different across all the species, there's a commonality we can point to, which is their own existence. So that Beingness or their presence, there is this connection, for example. So that they are is the commonality.

And this is a beautiful way to approach it from the intellect, that we have a commonality with the rest of that which appears in this world, and that is the commonality of existence, of existing in this. But what I am making the distinction with is that as you go to an insight which is deeper than perceptual insight and conceptual insight, then you don't have to do this sort of exercise and come with like a formula that, 'Okay, we'll remove all that which is different, then focus on that which is similar, and that which is similar is that they exist.' If that becomes apparently not perceived but just here, you see, known, and that is to come to this Atma Gyan, to come to this recognition of the truth as opposed to intellectually being able to abstract and say that this is what unites our existence or my existence. We can say that, right? It will be, but that is still from the level of the mind mostly. Then that what we are intellectualizing becomes distilled as direct taste. Then welcome Satsang, then that becomes sharing of the truth.

Namaste, Father. Hi, Father. Good evening, Father.

I have a question on now. Yes, Father. What I used to know thing before is that, you know, grace is, you know, if it's grace of God or grace of the Master, then if one does one's, you know, meditation regularly, Satsang, then there is grace and good things happen in the worldly sense and spiritual sense. Later on, what I came to find that, you know, there is grace on everyone, and probably if one is more in the presence or space more as awareness, then naturally there is grace flowing and there is a certain harmony. At the same time, what about those... then the question came, what about those people who are not on the path but are still, you know, very much entrenched in the person? Then I realized that that is also grace and, you know, there is also like Guruji says, there is also some harmony in that disharmony.

But what I am asking, Father, is that: is grace also a relative concept? Because ultimately, if one looks at it from the consciousness point of view, there is no grace. So how would you define grace, Father? What, how does it work? I do know this, but I want to know it deep to a more deeper and hear it from you. Yeah, thanks.

Whoa. Everything, every term that you said beautifully, that grace is also a sort of relative concept when we look at the absolute consciousness, you see. But even this is a relative as compared to the absolute. So it's a good sort of survey as to: can you find the term which is not defining fornicating in some way? Right? Can't find it online. You know, in which a child is living in grace, as a grown-up would say, but the child does not know that they're living in grace or not, right? He is living in grace, all his branches are flowering beautifully, good, but it does not have a notion that, 'I'm living on marketing and grace, so much grace is no more grace should work on me' or any of this is not there, right? So that is because at this... in this way, you can notice the capability of even beautiful terms like grace, you see.

Then it sounds to me like you're ready to let go of all notions. But I am now... don't new conceptual box. You can be able to put a nice framework for awareness absolutely, then consciousness, then there's creation, there is all these various aspects of the modified history. Don't throw away all this notion on framework all right, thank you all because there is no... every word is also you know...

Right. So that is because in this way, you can notice the capability of even beautiful terms like 'grace.' See, then it sounds to me like you're ready to let go of all notions. But I am not giving you a new conceptual box. You can be able to put a nice framework for awareness, absolutely, then consciousness, then there's creation, there is all these various aspects of the manifestation. Don't throw away all this notion or framework. All right, thank you all, because there is no... every word is also, you know, there is no word that is absolute. Every word is relative. Yes, absolute was so small that people find in our vocabulary, in our mind, then that absolute would argue with you. Right?

Thank you, Father. Father, also wanted your blessings for all our health. In fact, why I'm saying this is that, you know, I had some fever and cough, you know, some symptoms from few days. Family doctor said it's, you know, some gas in the stomach, you know, your lungs are all fine. But one more doctor who second opinion I took is actually saying since you traveled to Rishikesh for satsang and there were some foreigners in the satsang and all, it's better for you to go for testing also. So I might go for that. So just needed your grace and blessings for all of us at this time.

Okay. Speaking practically from what I can tell, the incubation period for the virus is in terms of... you only would have been hearing about this thing and how it works. It doesn't seem like it can last since March. It was the last... so about this corona, yes, sure, please go ahead. Because we are going through this too. My niece is under surveillance and under doctors' care in Moradabad.

So we are going very closely to it and I would like to share with you that two days back, it's inevitable we're living this corona virus thing in India. From central government, they did a press conference and he said that if you have symptoms like me, the thing that just now the Father... you have symptoms like that, you need not to rush for it. You just need to quarantine yourself and whatever the symptoms is, just take the medicine for that particular symptom. For your throat, for your fever, whatever is there. Because if you are getting positive or negative... if you are negative, then it's great. Now if you are positive, my niece is going, she's positive according to the test, but I don't need it to because she's not having anything. Some of the corona virus issue because we came from ten people but we went to ten people and it was... it is okay. Going very closely to it, and I would request you not to go for that test. Just quarantine yourself and take the medicine for your throat and for your fever, whatever is there. Yes, yes, and then all liquid as much as possible. Okay, yes, I'm taking my... yes, okay. Thank you so much, thank you so much, thank you so much.

All the best. Even in fact, one practical point for the Father, you know, a lot of people assume that incubation is 14 days and all. One doctor that I spoke to also said that, you know, we don't know too much about the virus as of now, so even if it's 15, 16 days, it is worthwhile to get a check-up as one practical fact that they were giving. But it also reminds me of what Guruji said, that you know, mind storms of the mind will come, there will be some storms after satsang, but have faith and stay as the Self because no, don't go with the mind. So I think this is one of the storms that is there for all of us to just, you know, stay with that. But of course, your grace and blessings. Thank you so much. This is really a blessing. Pranam.

Hello, we must hurry now. We are bearing masks since he landed in India, not before that. Father, before that we are keeping all the very personal... it means I was bearing and my son was sitting close to you, Father, in Rishikesh on 29th Feb. Pranam to the Father for our sweet boy. Hi Father, can you hear me? No, my dear. How are you, Father? Nice to see you too. Yeah, let me turn on that camera.

So actually I'm in a village, kind of stuck in a village. I would say this is also a blessing. I came to my father-in-law's, me, my wife, my son came here. So then we got stuck here, but now it seems it's a blessing because this district has no cases and we have a nice beautiful garden as you can see. My son can also play a lot, not like in Bangalore, otherwise you would have been like quarantined in home only. Good, even the village is beautiful. Good, Father, great going on. So like when I started listening to you, as usual, you know, my intellect raised the hand immediately, but now I don't have anything that much energy to ask a question. I don't know. I mean, these kind of questions are coming and going and there is kind of clarity, there is a lot of confusion, both are there. All your grace, thank you.

Sometimes what we think is clarity is not really clarity. So maybe this kind of confusion is better than that kind of clarity.

Yeah, definitely. I mean, I am not like going behind a clarity also, but it is something like just one day it occurred to me that the distinction you are speaking about, you are always asking me to play in your ground, not in my intellectual ground. So that those words become like very clear. I was actually in sleep, actually it was at dawn around 6:00, 6:30, was almost like waking and sleeping both at the same time. It became clear and I could not express in words. And after that, that intensity, that clarity slowly kind of receded. I mean, I'm not like too much worried about it. It kind of... these kind of things are coming. And as you started speaking today, one question suddenly came because you are saying something like when we give up our attempt, then it will be more easier, simple. So I just wanted to ask at that time, like this may sound like discrimination, but maybe because of my lack of English knowledge, what I want to ask is: if I am okay to drop all the person, then what is between the one who is searching the truth and one who is not? I mean, this is not to belittle one. I mean, I want to make sure that I'm searching, I'm free, because that one is already dropped because he has not even picked up the effort. So then will I not be the one who is lost? But these kind of questions keep on coming, Father. I don't know if you like the idea that we are better off because we are searching for the truth, but that's why I told that my words may be interpreted badly because I am not being able to express correctly in English. That is not the intention, is not to say that I am searching for truth and I am little better off. But my question is simple: suppose lots of people are not searching, so it means that they have not already picked up the effort. So according to your definition, they should be free, right? This is what I want to test.

So you give up my effort. Most of the humanity, the human condition, they are searching for what they think is the truth for them. Have you met anyone except the Masters who are not searching? They will be searching for their version of the truth. You can... the spiritual seeker, they may in fact be much more gained about their version of what they look for, but there is nobody who is not grasping, who's not searching in this life except those who have really come to this.

Thank you, Father. I got the answer. Thanks for clarity. So I don't know when we will going to come back to Bangalore. Working from here only, so we have our work from home option. So hopefully can you come as soon as possible then. Very, very beautiful, really safe, beautiful. But also my parents are staying in Bangalore, so worried about them also. But thanks for that, like your two, three words make big difference for me. They immediately clarified. Thank you, thank you, thank you. I mean, no need to tell you take care, but generally speaking, bless us. Thank you.

Hansa's hand is still down. I'm here. Hello, good to see you happy and smiling.

Yes, yes, yes. Blessings. This is amazing. This is great, really, really. I'm so happy. Even though yesterday actually I got some coughing coming back but and maybe some headache, but I feel it's more like ordinary flu. I'm like it here, so but I keep staying inside and I'm very careful with who I meet and so it's running good. Thank you for all the blessings I got. I'm so, so grateful.

Give them a lot of time over the last few days. Yesterday I was looking at someone, they said, 'Where are you, Father?' And I said I worked with all the prayers. I'm making all these prayers for everyone who's afflicted from this zone. Many are not even afflicted from this like you were, but afflicted from a fear of it, or someone suffering from a fear of isolation. The ashram never worked so much to pray for people as I have in the last few days. Yeah, many levels, it's not break. Yeah, we are so strongly connected with the Master's presence in the heart and these prayers come. Yeah, a lot of also some of you've been asking, so I can tell you that really a lot of work is going on. You realize that even small businesses like the one my wife and me are having some trouble because of this situation. So first are looking as well and now that we do video calling back-to-back calls and things like that. But nice. So we've always been quiet.

And so one says, 'Father, can you please say something about what you started earlier? We might not be experiencing our body sensations, only they have been taught this.' It is something sounded like there is no real way to say that the sensations that we experienced, that which we call my body sensation, you can't really say that this is from the body. Like we discussed before, things like you heard of the phantom limb of somebody whose leg was recently amputated, they continue to feel pain in that leg for quite some time. Also there is a beautiful video on YouTube you can look for, the rubber glove experiment. And I recall speaking about this in the past where what happens is that somebody's... so we have this plastic hand and that plastic hand has been made to wear this rubber glove. But before that, what happens is that your hand is kept some distance away from you and you are also made to wear a rubber glove. And your hand is poked with some pins and you experience the sensation that you are being poked. And so what happens is after five minutes, they stop poking your hand, they start poking the hand which is where your hand is supposed to be, and you still experience the sensation. Then you feel like your body's hand is being poked with those pins. So there is no real way of saying that this sensation is actually this, like this all of the sensation actually coming from this hand. Because in the dream also we experience pain, we experience pleasure, we experience all these sensations. Whose body is experiencing that? There seems to be a body central in that, both in terms of the visual perspective. Again, not the ones to leave you follow the back of your mind, but where is that body actually? In the same space of consciousness where they are appearing in the agreement that this is just my hand, my body is too simplistic sort of something that we don't really know. And my point of saying all of this is not so that we can conclude, 'Oh, this is all a dream,' but to bring this to 'I don't know.' You see, it is much more difficult for the intellect and the mind. It hits the 'I don't know.' In science, it's almost like we clean up our heads and empty ourself from all of this notional sort of knowledge, from false knowledge. And this true knowledge is not simplistic in the sense of, 'Oh, it's all a dream, oh, it's all real.' See, all these distinctions of real and dream also are conceptual. But I guess these are pointers so that we lose our certainty. To come to certainty is to first let go of everything that we're talking about. Whatever you think you know about this experience, we have to let go of that, and then we come to that which we've always known but for some strange way of conceptualizing.

And this true knowledge, do not simply stick in the sense of, 'Oh, it's all a dream' or 'Oh, it's all really...' See, all these distinctions of real and dream are also conceptual. But I guess these are pointers so that we lose our circle. The way to come to certainty is to first let go of everything that we're talking about. Whatever you think you know about this experience, we have to let go of that. And then we come to that which we've always known, but for some strange way of consequence, seems to get obscured in this false knowledge. But they are opposed to the absolute like that. Now, I'll do that, or the experimental time that you can also eat the robber frequency. There's a message from Guruji which maybe we want to move to be your message. Thank you, thank you. Namaste.

Thank you everyone. I am Mooji. I've come to talk to you a little bit about the growing concerns that we're having as the human race itself, literally. First of all, I want to commend the many, many, many beings from all over the world who are working as doctors and nurses and servants to this outbreak of the virus. I know that people are traveling; some doctors are coming from even from places like Cuba to join the services in the hot points of where the virus is most prevalent at the moment, like in Italy and so on. I want to take this time to really commend and to say thank you, thank you with one voice from all people in the world, that you are called upon at this moment to be in service in such a profound and global way. And I want to say thank you to all of you who are really giving everything for all of us, and with such a generosity, such selflessness actually, that I am touched to the core by your love, your compassion, your loyalty to your disciplines to come in this way at great, great risk to yourselves. Thank you, thank you.

Yes, what is pulsating in my entire being today is something that I've never heard of. I think it's unprecedented. I don't think it's ever happened where the whole world is at home. Only God can do that. The whole world is at home. There's a lot. The way you live doesn't matter what time zone you're in. It doesn't matter today whether you are Muslim or Christian or Hindu, whether you're Parsi or a Buddhist or a Jain or a Rastafarian—it doesn't matter. And we are one. We are one, and we must win also. We are one today. We are simply human today. We are simply human beings. We have to put aside these superficial differences today. We have to put aside the superficial differences. There is no time for that. We are one, and we must act together and respect each other and cooperate to take on the same one thing that threatens us all. I see that that is a great thing. It's a great moment for us. We must not fail.

Fear is a very powerful agent, but it was not with us from the beginning. It is not fundamental or original to our nature to be afraid. Love is our nature, peace, joy, and an appreciation of what is right, what is good. These are the qualities, the perfume of our true nature. So I see that this time, challenging as it is, is also offering us a new path—not a path that is necessarily difficult and strenuous, but a path of grace, a path that only God could have opened for us. Why fear comes is because we have moved away from our central nature. We have been so much impregnated with the wrong kind of knowledge, very negative behavior, mindsets, attitudes, and so on. And we don't actually really have the chance to look at that and to investigate that in a way that could lead to profound change. It's only in situations like this where we are compelled to pay attention that we stand a chance of really looking more deeply towards ourselves.

Mostly our attention in life is on the outward-going momentum, going towards the sense objects, going towards things which are momentary in their nature, material things, things to do with our egos. And fear also—fear is strongly behind that kind of movement. Fear of being without, fear of being disrespected, fear of being abandoned, fear of being unwelcome in society, all kinds of things. Fear of being attacked, fear of becoming sick, fear of dying—all these things we have in some way been infused or imbued inside our nature. We don't realize it because it's coming from every direction only. And so I feel that over time the human soul has become, I would say, toxic with so much negativity. And now I would say that it is a beautiful opportunity to begin to change or to—what is the word—outlook for now? To wake up is not a bad word. To wake up to discover what is real about us, what is true and what is here.

Because I want to tell you, I feel like I have got good news for you in spite of the way I've started talking like this. It's only because I've got great news to share with you in this respect, and that is that within you, in your current nature, I hope to help and direct you and guide you to discover that even today there is a place of real stillness and peace, a depth and a beauty that is far and beyond the world of fearfulness and insecurities and all the ailments that really trouble our species, human beings, today. I remember when my own master, my spiritual master Papaji, was once asked by someone. He said, 'Papaji, the world seems to be mankind... it seems to be on a path to self-destruction or something. What must happen? What must man do?' And the master responded, he said, 'Mankind must become kind man.' That was very, very powerful here, that mankind must become what is kind man. Kind man means to become himself again, to find his real nature, to find his real spirit of being.

And where is this real spirit of being? Right here. It is right here in the heart of our existence, in the heart of our being. It is just through somehow bad habits, misconceptions, the junk food—mental junk food, actually—that has in some way misdirected our attention and put us on a path that eventually made us feel alien from the pure strength, the pure stability and solidity of the true life of a human being. What I want to tell you today is that your true nature is not lost. It is not somewhere else in some divine vault away from you. It is right here in the very core of your heart. And I want to tell you something else: that you need not be afraid because the path of self-discovery is not strenuous, is not difficult. In fact, with the situation being as challenging as it is today, I feel that nature, life, God is offering us an opportunity actually to go within because mostly our energies have been going outward. It has to go inward, and the way of that is through some simple guiding will reveal—and I say reveal rather than create, and that should be good news for you.

If I had to say to you that you have to be creative in this, many of you would say, 'I don't think I have the confidence or the ability to create.' But what I'm saying is that what is pure in you is intact already. It only needs to be recognized or discovered again, and you'll find it. You are already one with that. What it really amounts to is the loss of this tendency to hemorrhage energy, to waste energy pursuing the wind, pursuing things which are of no value. What I would say to you is that as you discover more and more, you will fall in love with what you are discovering. It will make you much more stable, and that fundamental discovery, I would say, is the most important discovery in the human kingdom. It's not that, you know, it's going to be so strenuous, so heavy, we have to move so many things to change. Actually, this is another thing I want to tell you about grace. Grace that comes from God, from life, from God helps us not because we deserve, so to speak, but because God is great. The love of God serves every living being. So grace is here to guide us through difficult times.

In one part I remember now, even from the Bible in the Psalm of David, I think it was called the Lord's Prayer, he says, 'Yea, though I walk through the valley of the shadows of death, I will not be afraid of evil, knowing you are with me. Your rod and your staff comfort me.' It continues, 'Surely goodness and mercy will follow me all the days of my life, and I will dwell in the house of the Lord forever.' All over the world, particularly in Christendom, we know this prayer. This prayer existed even before the time of Jesus. It's an ancient prayer. Even though it says, 'I walk through the valley of the shadows of death,' not of death, because in reality I tell you something that may sound very, very new to many: what you are in reality cannot die. I'm going to say this again: who and what you are, not personally, because the person we take ourselves to be is simply a mask worn in front of the reality we truly are. And now is a time to discover these things.

I want you to know the guided meditations are really showing you where you are most alive in the most complete sense and in an experiential way. I'm not here to share with you beliefs and philosophies, not even scriptures actually, but to guide you in a living way, in an experiential way, that you'll come to a discovery and a knowing, and that will bring great peace into your mind and heart and a great encouragement to all peoples of every time, and that you may not be afraid. As I said before, fear has its role, it has its place, but it's been given too much of a central place, and we must have the courage to face what comes. Fear is not attached to this situation; fear is a response that comes from our not being centered inside our own. And so I want to guide you to the experience, the knowing of who you really are within yourself.

And so I pray from my heart that each one will grow inwardly, that even after this virus comes under control or is stopped, that even after that moment we continue to grow inwardly and outwardly to grow in understanding, and so that we don't take things for granted, don't go back to what we have transcended. I'm using the word transcendent because I feel this is a moment of transcendence in our history where we stand a good chance collectively of transcending the lower energies that we have lived and to come to a higher level of consciousness, a higher level of life in the true sense. And my life and your life of understanding, of gratitude and appreciation, both for your life, the life of your family, the life of your town or village, of your country, of your planet—that we see with more a unitive sense, a harmonious sense, that we are one family, one world, one species, and living together with greater understanding, greater love. And listen, we can do it. And we are being given a chance by God through nature to step up. We have a lot of support for this. Love, encouragement, and bless you. Bless you everyone, each and every one, because all are brothers and sisters to myself. I love you. Let's grow more and more in this love for each other. Love becomes our climate. Let it be so. And God bless you, that this coronavirus will do its work but come to an end, and we will continue to grow as human beings and indeed maybe even come to create a very wonderful world. Thank you. God bless you.

Now, as Mooji talked about mental junk, you see, can you let me go on an average? Yeah, that's what I believe. This open and empty fits very well with our example of the sushi of the conveyor belt in the restaurants now all over the world. Yeah, this sushi, and you don't have to go and, you know, just sit at your table and this conveyor belt will accompany the sushi. So the mind is like that. This accompanies one further determined to consume very fast. But as consciousness, nobody can force you to pick it up. Because first the thought itself can come that 'I am powerless against these thoughts,' 'What happened is automatically,' and basically a hostage really stops. 'I am forced to consume these candies.' But it's just not true. That is only after you put on the mask of individuality that all of this will seem true. As consciousness, remember that even in this point in the satsang, we use for the sake of a salad, we pick up desserts that the thought itself could...

Consciousness, nobody can force you to pick it up. Because first, the thought itself can come that 'I am powerless against these thoughts,' 'What happened is automatic,' and basically, 'I'm a hostage, really.' 'I am forced to consume these thoughts.' But it's just not true. It is only after you put on the mask of individuality that all of this will seem true. As Consciousness, remember that even in this point in the satsang, for the sake of a satsang, we pick up thoughts. The thought itself could be very simple, and we pick up a certain amount of anger or some fear or something like that. But then the spiritual identity gets mixed with them, and then that becomes ideas of guilt: 'I should not have done that,' 'The Master told me not to pick up thoughts.' We end up consuming a lot more thoughts behind choosing the reasons. Momentum doesn't matter. What happened was cool.

Even we only play music and have fun. That's what they say: to make God laugh, tell Him your plans. If you play this one—which one was that she wanted? Do you remember which one? There is a song that at one point only you and I had heard. Thank you so much. You have so much love to all. Thank you all for joining. It's so lovely with your presence. Keep shining in this light. Shining in this light, remember to spread this to the world. The world has enough.