This Gift Is Already Yours, There’s Nothing You Have To Do - 22nd July 2022

Now, this discovery of your ultimate reality, your true nature, which is beyond this universe, is apparent to you fully as you are empty. See? So, that highest, which is not subject to time—and the good news is that that highest is you, you see? So, I cannot find a higher point or reason than this. Now, the trouble is that what does it mean for the non-existent 'me'? What does it mean for the one that I think I am? It means a lot as well. It feels... it seems it means a lot. It means also a happier, more peaceful life. Really, yes. But for awareness, it doesn't do anything. For 'which I am,' it's a trick question because for one that doesn't exist... for one that doesn't exist, can that one carry a meaning? You see? How can the cat sitting next to you... what do you mean to the cat sitting next to you? I mean, it's just... it's more that the apparent cat would appear.

This recognition, what it does here is that apparent cat appears to be better, more pure, more... just better for this apparent life, you know?

No, I'm not going to buy that construct at all. In that, you make leeway for the... in the term 'apparent,' you're saying the unreal now has a better life. No, that also I'm not saying. It's only that... how can... sorry, not behind that concept. Because somewhere, you see, we want to include this non-existent 'me' in some sort of a narrative where it's actually from the perspective of reality, which is the only thing there is, you see? There is no need to do that. And then I tell you, 'No, no, but just make sure you include the non-existent cat and everything that's happening to it in that story.' You say, 'Ananta, why you want to include that?' 'No, no, please, it'll be nice.' 'No, I know it's not real, you see? I know it's not real, but please, can you just when you say Edward...'

No, no, no, no. I'm not... I'm not like going after to improve the cat, the non-existent cat. I'm just saying that also gets improved. Um, yeah, I'm not saying like, 'Oh, the cat is about the cat,' but it also apparently gets improved. But we're not talking about that, obviously.

Yes, let me... let me also help here with what you're possibly conveying. It is that consciousness does not play the game of suffering empty of the belief in the apparent cat. So then, because the game of suffering is not being played by consciousness, to an observer of your life, to that one it may seem like, 'Oh yeah, your life is much better now,' you see? But because you are open and empty, you are not constructing yourself as a construct of time and space and making those comparisons and saying, 'So my life used to be like this, you see? Now it is like that.' You see, inwardly you're not making those comparisons.

If something comes outwardly—someone comes and asks you, 'Oh, you've changed, you look very peaceful right now, what's happened to you?'—and then you remain open and empty, and if some words come in response to this, which means it may seem like, 'Oh, I came to satsang and I came to the discovery of my true nature and then now the thought doesn't bother me,' some word may come like that, you see? So for communication, you may convey like that, but you have stopped identifying with the false one. Although in the actions, it may still seem like you are taking position in the movement of the words, because this worldly waking state may continue to show up in which this body will continue to show up. And in that showing up, all the movement that is happening is possible through all bodies, including this one, you see? But you will actually lose the ability to make any of these benchmarks, to take any of these benchmarks seriously, you see?

We got too far, too far. It's just, you know, it's... if anything arises, these are arising sometimes which I get identified: 'Oh, but what's the point?' and, you know, trying to put into maybe borders, 'Oh, it's about happiness' or something.

Correct, exactly. So it's good when it arises like this: 'What is the point of this? I have been in satsang ten years, what have I got? What is the meaning of coming here? What is the meaning? What is the point?' So it's good because you recognize the place where this evaluative tendency is there, this bed of reasoning is there, this home of reasoning is there, which we call the mind, intellect. And you don't bother with that. Bother with your nose more than you do with that—and I'm not even joking. Bother with the sensations that you call your nose more than you do with that evaluative tendency or that ability to reason or give meaning or to do value judgments or to put things in a narrative of 'my life.'

Another concept just came and I noticed it, but it says, 'Oh, but it does work, you know? It doesn't improve your life.'

Yes, yes, yes. Okay, so the concept comes, no? Then the value that you give to it, you see? Does that improve your life? That because I believe into it, does it improve my life? Yes, belief being the truth value or the reality that we impart on that particular notion. It doesn't make it better. Like, if it's good, it's good. If it's good and you don't believe it, it's still... I mean, the minute you put yourself in the box of 'I'm doing good,' you're just basically making a big, big 'punch me' mark for the mind, saying for the evaluation which is coming sooner than later, saying, 'You're not doing that good anymore' or 'You're doing badly.' So it becomes like a roller coaster effect the minute you put yourself in any limiting construct, including 'doing well,' see?

It is automatically going to become something that you then have to preserve. And when the mind attacks you with the notion, 'Oh, last week you were doing so well, but see you this week, you're getting so angry, you're so full of lust, what is happening to you? You've lost it,' you see? So then it can seem like a roller coaster ride. Now, if you're doing well, you see, but you don't make a shape or a judgment out of that, you see, then it comes and it goes. All the attributes that we may say belong to 'doing well'—which is how much happiness is being experienced, how much peace is being experienced, how much joy is being experienced, how much love is being experienced—when you are fully empty of the evaluative tendency about all of this as well, that is when they play as your servants. They are in service to your being.

The minute we put ourselves in a construct that we are happy to receive them—'Oh, thank you'—you see, then we sort of put ourselves in that servitude position and then we become attached. And everything in life, it comes and goes. Everything in your perception, it comes and goes, you see? So when they go, then your mind has the possibility to then trouble you and say, 'See, you were doing so well, now you're not doing so well.' If you know nothing about how you're doing, nothing can hook you, you see? So this is where you come to the end of spirituality, see? So we may say, 'Okay, spirituality played a part in this life' and all of that stuff, but you come to the end of spirituality, being you transcend even spirituality—the constructs of spirituality which are presumably designed to make you more peaceful, more joyful, more loving, all of these things.

Could I expose one more which comes often as well? It is that if I'm aware... not if I am awareness, I'm always perfect, then the only thing that needs perfecting is maybe to make it better for this body, you know? This comes also, that if I'm perfect and I cannot improve myself, cannot do anything about myself which is awareness, but maybe I can do something about at least in this realm while I'm on this earth, you know? It makes... sometimes sounds like this, like it feels like it makes sense, really, this.

No, yeah, there's nothing wrong with taking care of the body and things like that. But I'm going to tell you one thing: that any construct that you apply onto yourself, you see, is self-limiting in that way. So just even take the concept 'while I'm on this earth.' You're not on this earth; this earth is on you.

It's not my experience.

It is your experience. Okay, this is the... this is the challenge, right? This is the main challenge. So, and we return to the question again about what is the point of being open and empty now, you see? Speak as innocently from your direct experience as possible, without giving as much leeway to the mind as possible, you see? So, be open and empty now. This realm of perceptions that we call the world or we call the earth, are you in those? Are you in them? With the innocence of a child, recognize this.

I'm experiencing it. I'm experiencing the world.

Are you in them? Are you in the world? Are you experiencing the world?

Okay, yeah, yeah. No, yeah, it's more...

What is the point of being open in it now? You see, speak as innocently from your direct experience as possible without giving as much leeway to the mind as possible, you see. So be open and empty now. This realm of perceptions that we call the world or we call the earth—are you in those? Are you in them? With the innocence of a child, recognize this: I'm experiencing it; I'm experiencing the world. Are you in them? Are you in the world? Are you experiencing the world?

Okay, yeah. No, yeah. It's more like maybe the planet. I'm on the planet, but yeah, I'm not in the world.

Yeah, so where are you? Where are you? Where are you witnessing this realm of perceptions from? Whether you call it Maya, the word Leela, earth, whatever you want to call it, where are you experiencing it from? That one that is aware of this universe, this realm—where is that one? Remain open and empty. You don't have to do any work; just remain open and empty and allow your heart to form the words. Be patient with the formation of words. The truth is already with you, but the formation of words, if they come at all, can seem to be a process in time. So take your name. That which is aware of this universe, where can we locate its position?

Yeah, just worldly concepts would be from here, from myself. Yes, but where is that? What is the latitude and longitude of that? Yeah, but that is not—yeah, it's only an apparent one, but there's no real one.

So where is the one that is aware? It must be somewhere. It is, that's for sure. It is, that's for sure. No, do you mean it is somewhere, that's for sure, or it is, that's right? You see, now this one, the reality of you, is not in—aware, this is too much for the mind—it's not in a location. You are not in a location. You are not in this world. You are not in this body. And this is your direct experience, so don't shy away from it because the mind will quickly try to tell you, 'I can't figure that out, so let's just presume that I'm in the world because the world shows up,' you see. But that is the doorway to trouble. So don't take the easy way out—what seems like the easy way out, but actually is the most difficult.

So if the notion seems plausible that 'I am in this world after all, so might as well then whatever,' then explore that. You can't just leave it because it's a matter of life and death. You can't leave this question just unexplored because the instant you say—take yourself to be an objective entity in this world—the whole perspective becomes the Leela one, not the false one. Another one is coming. Well, another one is saying it improves my perceptions. So okay, leave that for the moment. Do you feel like it is relevant to find out where you are before you decide?

No, no, no, no. It seems no.

This is the thing. So we are happier maybe to presume that 'I am here, I am this' and then say, 'Okay, what improves the one that is here and is this?' than to say, 'Okay, am I actually here?' Suppose you spent your whole life, you see, this whole life on improvement of this one, you see, and then you die. Then what is the point of that?

There's not much point, but it seems better than nothing.

From the perspective of being an objective entity, it may seem like progress and improvement is a viable position to take during the time that this world shows up. Now I want to introduce you to that deep intelligence which is beyond any notion of improvement and is already running this with the best director that you can find, you see. The fear is that then that makes me completely irrelevant, you see. Behind all this, all this rationality, actually there's a fear, a thing saying that if I don't even have to improve what I take myself to be—the false one admittedly—then what is my relevance? What is left for me to do? And in the world, if there's nothing left for you to do, then you're irrelevant; you're nobody.

But suppose this movie was running completely and completely in the light of consciousness, which is you, but you didn't have to take any limited perspective at all. I take this example often, even the other day of sharing, I saw on TV that a bird in the first year of his life, the season changed and it started flying towards the north without having any compass, any flock, all alone. So which intelligence is running that bird's life? And in that, has God forsaken us? Has God forsaken us, that God cannot run our life like that? This doesn't mean that I'm taking a position like which many so-called renunciates then take a position and say, 'No, no, this body is worthless for me and you know, I don't care about it today.' I'm not taking either position. And if the intuitive intelligence wants to take care of this body, then it takes care of this body in a certain way. Then it doesn't want to take care of this instrument, it doesn't take care of it in certain ways.

It just feels like the only thing that can be improved is only this body and this mind.

So, empty of this benchmarking, empty of this evaluation of—see, for improvement you have to determine the current state of something. So what is this right now?

Perception.

Perception is just a word. What is happening here right now? What is this in the same different different ways? What is really? But what is really, you know, if I ask all of you, so what is this? Something must be real that all of you can agree.

Yeah, there is something real, definitely there is.

Great.

It cannot be described because—

Exactly. And but the notion of progress is not possible without that false description, isn't it? So the mind's whole game is to try to give you a diagnosis of the state of something: state of the world, state of you, state of how you—how something is, how what's happening here, you see, on the basis of which the doership aspect can be built. What are you gonna do right now? What are you gonna do? What you're gonna do? What are you gonna do? What are you gonna do? You say, 'Give me some context. What are you asking about what to do about what?' I'm just gonna say something you get a jump-off point from which to do. Now there's no jump-off point. There is no trampoline, you see, from where to jump. And what is the jump-off point? The narrative. The narrative means I can determine the current state of my existence based on some concept, you see. So 'I am 99% free,' you see, or 'I am not being open enough,' or 'I am not devoted enough,' or 'I am very devoted and open,' or whatever. Either way, you see, then can become the jump-off pointers to decide what next step to take.

Can you make progress without first having a progress report? A parent has to see the report of the child: 'Oh, you have a B-minus in math, no, so I'm going to spend some time with you and take this one.' But if I didn't have that progress report—and again I'm just using external metaphors, parents are starting to get worried, so I'm just using external metaphors to describe an internal position teaching, you can still help your kids with education. So now I am going to give you an experiment. Yes, notice that that container in your being where all these evaluation judgments, conclusions, proposals—they all come and don't bother with that.

I like it. It feels good. It feels good. I needed this. I needed this. I'll try to come up more often. Sometimes I'm not able and it's always good. Never too much. Very good. Thank you. Very openness.

So this question is of great relevance. What is the point of fulfillment if it's just about feeling peaceful and full of joy? I can go for maybe a movie or something. Go for a comedy movie, you'll also feel like some laughter and joy.

It's not as good. It's not as good. This is the best.

So we start to show up as it gets darker outside, something maybe more to the side. So it's okay. So really open and empty now. What is the gift that it gives to you? What is the gift right now? Everything that any sage has ever said is fully apparent to you. If you think that the sage has not just said but pointed to beyond the ability to say, it is apparent. Need this without any grasping right now. That divinity, that divinity which can peer into the non-phenomenal reality of what you are and allow words to spring from that, although unable to truly convey anything tangibly about that, and yet it seemed like the most divine meeting ever possible, higher than anything that you could grasp at in the world in one moment of being open because he said don't think for a second, for a millisecond, don't. Same thing, same thing. What happened? What happened?

You meet that which is so beyond this play of this universe and all our life stories and all of this nonsensical narratives that we give so much value to. You step out of all of that. You realize instantly that you are not in time or space. We checked. I said, 'Where are you?' And yet you are. Edward said beautifully, 'What I am in reality that is undoubtable that I am even prior to I am this,' you see. It is undoubtable. But where? I can't find.

What is—know how to function?

Yes, I'm coming to that. So this first, first gather the gift which is being made available. The mind will rush and say, 'Hi, I guess of okay, but how to run my real life?' No. So if it is apparent that it's false, then you won't be bothered with that question. So somewhere we must be taking it as if, 'Okay, now I've come to satsang.' So now if you come to satsang and you realize that the rest of life or even this apparent play of phenomenon is all coming and going and therefore unreal, then this question of how to live or how to function would not have so much power, you see. So what makes it relevant is the fact that somewhere you will give it belief. But I'm going to tell you anyway, I'm going to answer the question anyway, but first assimilate the gift which is here because you're being pointed to the gift of all the Vedas, all the Upanishads, all the scriptures, everything. All that is being pointed to by this agent in this instant. Don't run away from that. Don't rush to tactics and plans.

Now you can spend—I'm saying carefully—most of your life here. You can spend most of your life here. How do you know you're in your heart? How do you know you're with your presence, with your heart? Then the reality of what you are is apparent to you. You can spend most of your life here—and I should say all of your life here, but I'm purposefully saying most of them. Yes, now in this waking state in this world for all of us, they will come because this Maya is that strong. This is that—they will come, some moments where we will take ourselves to be what our mind is telling us and in those moments we will be forced to take ourselves with this—and not forced to, but in the play it will seem like I am forced to, see. So what to do in those moments? What to do in those moments, you see? That's the only problem.

So now it feels like in those moments we need some guidance. So some of you of devotional temperament will say, 'Okay, just be with me, Father, all the time.' So what is that? That's the antidote for the fear about what happens when I go outside. So there in those moments there will also be some moments where you become mental and you will de-identify for a few moments, except it's going to happen in every life. You may become the greatest sage that has ever walked on this planet and yet that will happen in this life to you from moment to mind. Except that first, then when you're not in those moments and you feel like, 'But I don't know what to do, I don't know where to go, but I must make a decision,' all this nonsense of course. But in those moments it will seem real. 'I don't know, what am I meant to do?' And you're not so fully caught up in the mind where it seems like 'I have to be right about this, I have to go to my mind,' you see. Those moments are write-offs. Just write them out. Nothing is going to happen for those moments where you feel confused, you don't know where to go. Those moments you can wait for your intuition to write. And again, remember how you—when do you know you're being intuitive? When what you are is apparent. It's not a trick like some of you feel like, 'Oh, Ananta is taking us because he's saying that the instant you know what you really are then all that will go away anyway.' No, no, even then why—

To my mind, you see, those moments are write-offs. Just write them out. Nothing is going to happen for those moments where you feel confused, you don't know where to go. Those moments, you can wait for your intuition to write. And again, remember, how do you know you're being intuitive? When what you are is apparently... it's not a trick. Like some of you feel like, 'Oh, Ananta is taking us because he's saying that the instant you know what you really are, then all that will go away anyway.' No, no. Even then, you see, if there is guidance needed, then that guidance will come. It will come. All you have to do is trust, and trust including trusting the silence to be the guidance that is needed at that point.

You have access to the greatest intelligence in this universe, which is running this universe in your heart. And you have access to the lowest intelligence, which divides and separates everything in the form of your mind. You as consciousness have the choice which one to... you as consciousness, you see, have these instruments and you can use whichever instrument that you want. Yes, you do. You as consciousness. You as consciousness, not you personally. The non-existent can't have access. So this is the game called life. This is when you open and empty, whichever way you got there—through a hundred thousand chants of a mantra that your master's given you, you became for one instant open; through doing yoga for ten lifetimes; through inquiring; through surrendering everything. Whatever your path may be, through devotion, ultimately your discovery is always going to be this because there are not two ways to make a non-phenomenal discovery.

Can you make a non-phenomenal discovery in two different ways? If they were different, they would have a qualitative difference, isn't it? But non-phenomenal, I mean, there's no qualities, you see. So you cannot have difference in your self-discovery, either in the way of making it or what you discover. You see, in that so-called process before that, you may be a yogi, or Karma Yogi, or a Bhakta Yogi, or a Gyan Yogi—it doesn't matter. But your discovery has to be this one. Cannot be two discoveries of that which doesn't have any phenomenon. So that is why it is not for us to judge anybody's path as long as they come to this, as long as they come to this discovery which is beyond all, beyond all phenomena, beyond all perceptions, beyond all time, beyond all speeds.

So this is the point behind this simple opening. There are hundreds of tips, hundreds of mind tricks that will come up, you see. You may start to visualize yourself as some dark empty space. Find out who is aware even of that. You may start, you know, it may become convoluted where things are happening in life but you're just imagining dark empty space, you see. So what would that dark empty space do? Like the version of 'What would Jesus do?' So you could become convoluted in that way, but you're not that. Not even that. Even that is a perception. Darkness is an opposition to light. Anything that has an opposite is not your reality. So find out what is aware even of that.

You may feel like you're just vast space, space, and space, you see. But that is the opposite of constricted. And constricted, so that also, who is aware of that? You may feel like you're sitting inside the body somewhere, you're sitting inside the heart or physically—not true. What is aware of those sensations that you're calling yourself? So many, many, many of these things will come, but the openness will take care of all of these thoughts. Yes, all these will be through belief in the contract called thoughts. Yes, all thoughts are perceived. You are aware of the perception of these thoughts. So it is so pristine, this discovery that you're making. So don't ever let the mind tell you, 'What's the point?' Just because there's no point for the mind doesn't mean there's no point for you. Otherwise, the minute you buy into notions like that, then you will start looking for a point about everything in life. And I have some good/bad news for you, which is that nothing in life has a point. A point is too small an instrument to contain life.

So this nonsensical search for meaning is the most glorified thing in human existence, but actually is the worst way to live. Are you centered? You're not your center. Where are you experiencing that from? This center? But you can imagine a tree. Close your eyes, imagine a tree. Through which eyes are you looking at it? Through which body are you looking at that tree? You say, 'My entirety of my experience is through that.' It's not true. You must look at these things more closely, you see. Most of the time we live in the head. So through which eyes are we looking at the thoughts? Through which ear are we hearing our thoughts? Then some memory will come from the past, it will bother us and like that. So through which eyes are looking at that? But the mind will come and propose to you the body-centric version that it proposes, and we are quick to buy into that. It's subtle, but actually it just takes a moment of looking in yourself. Cracked it. No, you see? So it's not that complicated.

So investigate the nature of these things before you set the context. Because the minute you set the context that, 'Hey, this is in the world through this,' you see... now continue to keep your eyes closed. Now see that even in that, consciousness has the full ability to project a world that which we may call a dream or a daydream or whatever projection, you see. Now on what space is that happening? Senseless. The same space. Now how do you know that when these eyes are open, it doesn't continue to happen in the same space? Exactly. So then you cannot buy the construct that 'my experience of the world is through these bodily senses.' Whenever we buy a notion, you see, we're like, 'This is so true, I must be experiencing the world through the body.' You see? Then investigate, then contemplate, then look. And contemplate doesn't mean think about it. Contemplate means rest with that intuition and let it reveal itself. That's not true. Yes, good, good. You came to it fast.

Don't buy into because what does that make you? So don't be in a rush to buy into what the mind is proposing. 'I understood now, okay, done.' You see? No, so much again you're doing it. Don't come up with an evaluation of what anything is, you see. Just don't. It is just an antidote to our fear, these evaluations. We just feel like we need them to... because to be not intellectually settled with all the answers in the head can feel too early. Don't settle it. In fact, kick it off. Does a one-year-old need to know that God is taking care of everything or the Guru is taking care of everything? No. Is it living in fear all the time? So it is not about replacing worldly constructs with non-spiritual constructs. It is not about that. Place it with emptiness. Don't judge, don't conclude, don't evaluate, and forget about what happens then, because that gravitates you back to your head. 'If I remain open and empty, what will happen?' Are you back in time happening? So don't try to walk the balancing act. Just stay out of your head. That which is higher than you can imagine is already you. And if you want to be poetic, you can say 'already yours.' But the minute you put on the lens of personhood, lens of limitation, then it can seem like you have to search for it. So this is the gift of the no-mind or open energy.

Okay, 'How do I live?' I promised to answer that question earlier. So how do I live? I live open and empty. This is answering the question. If you have the question, 'How do I live?' I'm not saying this or something is... so you don't what? And you're not here. If I was giving you a set of beliefs, then I would give you a book. I don't... another way, maybe harsher something, but I don't care whether you believe or not, and neither should you. So this is the head. Leave it. Evaluation, first day also I could leave it. Don't go back. Let's go to Georgie and Shivoham in Sahaja. Can you hear me?

Yes, yes. Okay, okay. Just related to... to this, some stuff coming up. Oh, I don't know how to begin, but maybe later I guess. That play of change of state, you know, I'm talking about change of state. It seems to become more evident here in Sahaja somehow. And there's just so much grace and openness and clarity, followed by not so much clarity.

And that's a great opportunity. That's a great opportunity. Now, that which can become clear and unclear—if it can become unclear, it is not an instrument you need to bother about. What is the instrument that does not have these states of change?

It's just there seems to be something here, Father, because it's abiding somehow. Because even when it goes from some darkness to clarity, it feels like you say, it's not... I'm none of those things, none of anything that changes.

And I don't know... not just that you are not changeful. Also saying that that which is changeful and determines the nature of something happening, you see, is completely for you.

Yeah, and that's the thing, because you just said don't evaluate. And this pointer comes to just not... we don't need to know anything what's happening, what happened yesterday, what happened today. I don't need to know that. And somehow it feels like there is a preference. There is a preference for the state of grace and there is a preference for clarity, and there is something wanting to go back there.

What? Give me an example of a state which is not grace.

You caught me once. I heard... take a few breaths.

So, a friend came and stayed in this house, and the friend is from the Sangha itself. So, this was probably before I started sharing Satsang. He was visiting, maybe on the way to Thiru or something, so he came and stayed. So he was sharing about his life and things. So he said when this relationship started—he was talking about his ex-partner, ex-girlfriend, whatever—so he said, 'When this relationship started, it was just pure grace.' The minute, the instant I heard that, it sounded too hard. And I wasn't even sharing Satsang those days. So I said, 'So then what happened? Grace switched off? Or God just turned off? Then it just became a relationship between two people?'

You're right. I don't know it. I don't know what it is. It just seems to be... sometimes very often here it happens that there's just so much magic or power in the land and being here, and it's just so... it kind of takes something away. But I don't know. I don't know what it is.

But yes, but where you're going for the answer is not the right instrument. Stay with me. Stay like that. This one is fighting for some reason. I don't know what's happening. This is how the mind translates this into fear, you see. Because some wobbliness can come and you can feel like the constructs that we built are being disintegrated. And for a moment it can... it feels like, 'I don't have an evaluation about myself now.' So that can be translated as fear by the mind. It's okay. Go through that. Who is sitting in your heart right now? Right now, no matter anything else, no certain... no other circumstance matters. Yes, you are. So that divinity that we call the Guru is just an expression, an instrument. Now, what higher gift could you be receiving in this moment?

Can I ask you something? So you said... is it true or is it okay if I say that just to stop caring about all these oscillations, all of this singing? Definitely just forget about that and just to remember that it's that's all your problem.

And if you can... if you need to remember that. If you don't need to remember that, forget it. Let your heart be the judge of that, whether you need to remember that or not. See, because I also don't want to give you like... at the preliminary stage I may say, 'Okay, leave everything else and hold on to this branch,' you see. Then there comes a point where they leave every branch. These are the grounds. But let your heart be the judge of that, whether you still need one stick at least to hold on to. Which one is it now? What is your heart saying?

Just that's good. Don't...

Let your heart be the judge of that, whether you need to remember that or not. Because I also don't want to give you, like at the preliminary stage, I may say, 'Okay, leave everything else and hold on to this branch.' You see? Then there comes a point where they leave every branch. These are the grounds, but let your heart be the judge of that, whether you still need one stick at least to hold on to. Which one is it now? What is your heart saying? Just that's good. Don't put anything, especially yourself, in any construct. Don't put anything in any construct. If you cannot say that everything is graced, then forget about the construct of grace. And it's not true. I can say that it's not true that one thing is grace and the other—the notion of grace is also a construct to be an antidote to the buttons that the mind is pushing. Just because every other form of conceptual understanding is so limiting that we say everything is grace so that then we don't bother ourselves with the super limited notion. But that is also provisional.

Can you repeat the last thing?

But that is also provisional. It's like the branch we have to hold on to because we will let go of all the other branches.

Something's really good to say. I don't know what's happening, but it doesn't... I don't need to know.

Yes. And where you don't know, you will never know. Yeah. Do you know? You always... this is important for everyone. You don't know, you will never know. Give up on that. And when you don't know, you will always know. It is not possible to have these states of clarity and lack of clarity. What is that clarity and lack of clarity? Is that all? It's just like, leave that instrument. If the glasses can become clear or blurry, those are not the right glasses. I remember one day Jyoti was here and all the financial numbers also, but I was wearing my old glasses. And actually, the glasses themselves had got some... the film might have come off, anything that happened. And I was trying to look at everybody on the screen, I couldn't see. So I just kept giving my glasses to her. 'Can you clean them?' Then she'd clean them back. 'No, I still can't see. Can you clean that?' The mind is an instrument like that. Yeah, do it like that. Try to use it to see some reality. Don't try to use it to understand some reality or interpret some truth. We bind ourselves like this. Just these spiritual identities. Don't even understand what will we do with that evaluation, except if it's deconstructive in the sense that you notice it and it drops. So it's dissolutive in that way, then it's good. But if it becomes like, 'Oh, this is what we do, that's what we are doing,' then it becomes more of a prescriptive method or constructive method, which is not what this kind of satsang is.

What is happening right now? Reject all constructs of time and space, especially being located in time and space, and then the rest of the building blocks cannot be built on top of that. But in the Lego bricks, we have the base Lego thing on top of which you can build. So for this Maya, for this Leela, time and space is that. If you give it validity, then you have the opportunity to build like Leela blocks, Maya blocks on top of them. If you see that you are not subject to any time and space... like I was asking Edward earlier, just one second. I was asking Edward earlier, we should be able to answer, and most of us will say 'here.' But when most of us say 'here,' they are implying a spatial location is here. But that which is aware of all perceptions, can you find the location to that?

I actually said, I'm sorry, I'm going to be a bad sister now, but he actually said that he wanted to talk to you. You said yesterday. After I... I have a lot of things, very, very juicy things to talk about, Father. Hello. Happy. So I'll come and talk to you in Bangalore, is that what you say?

I would love, Father, but I don't think it would be possible until... I don't know when. Let's see. Let's see how it goes. I really would love to come in, Father. Let's see. You want to ask us something more?

No, I'm happy. Yeah, so I just wanted to be here to say that. Since I came here, somehow that the space of clarity, let's say, is becoming more evident. And the tricks of mind that are more seeable, let's say, even though there is some catchy thoughts that come. And yeah, I just want to ask for... yeah, I don't know how... to not identify anymore. I don't know how to say it. And to fully recognize that what I am is what I am.

Okay. Just halfway do it. Halfway do it. But it's important to point out that 'fully' can become a very painful notion. Like, how will you know you've done it fully? Can you do it half? Like, are you aware now, but half? Think of being, like, but be half. So because what we are pointing to is not in the construct of time and space. Sometimes when we take on these which are spoken, which are said in satsang, you see, but we take them too hard and too seriously. So we just feel like, 'Yes, I have the ability to measure my depth' or something like this. 'So I'm not fully in it now.' What will be used to measure that? You see? We'll use states that show up. We will use phenomena.

It's only the mind. Yeah, you use... and this is something that it came also these days. The mind saying, 'Yeah, you're not one.' And I was asking to the mind, 'So, ah, okay, so you know what oneness is? No, tell me. Please, tell me what oneness is so I can...' So yeah, I was catching this.

That's good. That's very good. That's good. That's very good. I like that because then we are not just like, 'Oh, the mind is saying you are a cow. Do you really know? Tell me more.' So nice to see you. All my love for all. I hope to be able to come soon. Yes, relax both of you. Just relax. Nothing to worry yourself about. Nothing.

Yesterday. Thank you, Father.

Okay, let's go to the next one. Sakyam, hello.

Since we last spoke, I was hearing that though... no branches to hold now.

Say again, please.

The last one, I was hearing you were talking to someone and you were saying, 'I give you this branch or this branch,' and then suddenly no branches to hold. Yes, there is just one last branch which somehow I keep holding again and again and I want to expose it right here before you. And it's a very, very... it's very dear to my heart, that branch.

The branch is not dear to your heart, you see. The branch is not dear to your heart. The branch is only dear to the mind. The heart is dear to the heart. It doesn't need branches.

Yeah, you're right. But that branch leads to what is deeply earned. And these are just the branches in the form of a few words uttered by Mooji Baba to me. And then what happened after that? What was the open sky and the branches? There's no past here, there's no future here, and even present is just a concept to this.

If the branch helps you burn all the other branches, then keep that branch till the Master tells you to leave it. So like Bhagavan's metaphor, the thorn being used to remove other thorns and then you throw the last thorn also. So wait for the Master's guidance, the heart's guidance on that. So you don't have to rush.

And it is... yes, I hear that. It is sensed very clearly that every word, every explanation... the mind cannot explain this because every explanation, every explaining is within time and space. And to explain something which is not of the geography, not in time... and somewhere right now what I'm going to say now is there's a mind screaming, 'Oh, you can't!' Knowing that we are that itself, yes, which is beyond time and space. Because I have somewhere there is a hesitation in saying that, but now I'm saying for everyone or whatever.

Don't worry. Don't worry. Own it. Own it. Don't worry. Sometimes it can become like that where, 'Oh, but you know, I have still so much anger, I have still so much...' Allow your heart to use the mouth speaking in that way from your highest insight. My biggest blessing to you is my biggest... but it's a big blessing to you. So don't feel sheepish about that because this will constrict you, you know? This will make you only a communicating vessel for when you're communicating a limited construct. Why should it be that when you are communicating about the higher insight from your heart, then you're not free? Who are you to say, you see? But even if the most deluded one can have a moment of pure insight and be allowed to share it, you can share because you're just exposing, you know? And you're being real about it actually. It's not like that.

Yeah, now really I feel like... and Mooji Baba pointed that because there's somewhere of this thing of being blessed... what's the word? Blasphemy? Blessedly... like, but deep in my heart there's a knowing that what I am is ungraspable and it can't be really... it's not a thing. It's very much known in my heart. And I feel you in my heart, that it's the same what you are and what everyone is actually. You are what we see as Anantaji, the form, but what you are is everyone essentially. So don't know... and there's lots of tears because this fire is like, it's unstoppable. Yes. So I just want to thank you all the time that your presence is a reminder every time. And all the stages. And last time I was talking about the money and source and you said, since last ten years, that everything gets sorted out. And it's true. So it got sorted out. So I'm happy that when it was not sorted out, I just want to say I'm proud... there's no one, but there's a joy that when there was insecurity of this money, still my heart was for this. And I took it like, this is also this. It pushes me more to this because when things are very nice, we forget, you know. Thank you, Father.

Okay, let's go to Mukti.

Hi, Father. I'm over by your feet. You know that, right? My head is planted there like I don't want to get up from there. Question was, Father, are we becoming many sages as each satsang progresses and we get rooted in the heart? Are we becoming like mini sages as well?

The instant you are open and empty, you are the highest sage. The instant you take yourself to be something, even this sage, then you are no longer asleep. Okay, that's it. So if as you open and empty this moment, you see, does that mean to say I am a sage? In words, maybe words may come out like that. But the sage is not referring to the being, to the Atma, as if it has some sage-like quality. It is the world which uses those terms. We choose the terms, yes. It is the world which says, 'Oh, that one's a sage,' you know, because they're so in depth with God or they've discovered their truth in their heart. The sage is just saying we are all one, we are all the same. Rather, one consciousness, one reality, one being.

Yes. Okay, Father. I want to go to Bangalore one day. I really want to meet you in person. I just gotta save up my money and I'll be able to... Oh, I'm seeing your aura again. I'm looking forward to that because I want my career to be focused on a nurse career, like a nursing practitioner or a nursing assistant. So when I started working, I could save my money, I could go meet you for the first time. So I'm really excited for that.

So happy. So happy. Together always. Welcome.

Thank you. I love you in my heart. You're always there in my heart and my head is forever at your feet. I love you.

Good. Let's go to Madalina and Colleen. Hello. Looks like it's super hot there, huh?

It is very hot. That is emulating Bhagavan always, at least one family member. Father, remember how you allow me to keep the mother identity? Yes. It doesn't help me. It's very strong, which is the identity that it doesn't help...

Excited for that, so happy, so happy together always. Welcome, thank you. I love you in my heart. You're always there in my heart and my head is forever at your feet. I love you.

Good. Let's go to Madalina and Colleen. Hello. Looks like it's super hot there, huh?

It is very hot. That is emulating Bhagavan always, at least one family member something. Father, remember how you allow me to keep the mother identity? Yes, it doesn't help me. It's very strong. Which is the identity that it doesn't help? The mother. I said, okay, now the mother identity is rampant, you know, in this world. Like even a lamb will fight with an elephant for that if their child is in danger, all those kind of things. Father, I never get in the way of one identity, which is the mother identity. So you're allowed to keep that. Now you say that that identity is causing me a lot of trouble. So the other identity is which one? I don't have any other left. My mind can't think of any other. It's just this one is so strong.

Then who is having trouble? Pure consciousness is having trouble with the mother identity?

Pure consciousness exactly. I heard it can't have any troubles, so there must be either a spiritual identity or a progressive identity or some identity with some states as being better states. An identity which is saying, 'No, this mother identity is getting in the way.' Father, it's 40 degrees here and we are on this uphill training every day. Anna is unsettled and she has this crazy look on her face and I'm trying with my mind very hard to find the solution for her. I am tired. We don't have a moment to sit because she's just running around. She's very red. She's very resistant to satsang.

Yes, and I think she loves her little cute bum out very hard because I don't think she is... that's work. Like, we can't say that a child is resisting to satsang. You see, satsang is for the grown-ups to come back to their innocence. If one is already in their innocence, then how can they be resistant?

But this one doesn't want to sit in satsang anymore and she doesn't even budge and chant 'Sahaja'. She just runs away.

That's okay because she's already innocent. That's what children do.

She's not that innocent. Colleen can tell you that if you don't listen to me, listen to him. Look, I understand. I'm told I'm too attached and I don't have credibility, but this close to a particular situation, you see, it can seem very oppressive and it's not easy. Of course, I understand your situation very well, but I'm not buying that construct of being resistant to satsang. That's all. I know it's very difficult otherwise.

Yes, I'm not sure what to do with her. Like, she just wants to walk around Sahaja, which is not allowed, and she can't walk alone because it's a bit dangerous and I have to walk after her. It's really tiring. It's a lot of fun here. We are like in a battlefield. I feel like I'm exercising Anna, or I don't know, something. And she really... look, it's my mind's interpretation of things and it's things that I also learned from some other wise people. If you have to undo my learning, please do it. I threaten her, 'Hey, if she doesn't stop, I'm going to go to Australia and put her into a daycare center and I'll come back,' which is a very nice... not very nice, it's a nice idea. What's the best strategy? Because that really pissed her off and she's giving me... she showed me the finger, full power.

That's awesome. But don't feel that I'm not understanding the difficulty of your predicament. But just here, I see that these predicaments come in Sangha and many things happen like that, but grace somehow always takes care of it. Maybe it doesn't operate on double-quick time or doesn't operate according to our timeline, but it has always come through. So, blessing, big prayer for all of you and yourself to find like a conceptual answer too fast or very fast or something like this. Life is a lively choice.

At the beginning of the satsang when you joined, I had to go and pick up some food for the kids, but it really... I really felt like I wanted so much to cry with you for a while. Now I put the story into a funny presentation, but yeah, our hearts are a bit... it does have some pictures actually, I'll send them to you. He has a stick in his hand. It's yeah, it's very much yeah, a little... Colleen actually sent me a transcript of satsang from the beginning of our time together when Anna was in a similar situation and he was saying to me, 'Do you think God needs some assistance from you too to raise your children?' And you said to me, 'Look, if you pick any of this on the wall and just trust one.' Now it feels like I need all of you, even if there are one. Thank you.

How far do you stay from... where do you have to go every day?

It's not that far. We stay in Kathmandu, which is just opposite or opposite just downhill Shiva temple. So we don't have to walk or anything and we can take the little back way to go there. It's not... I think it's just Anna's condition at the moment which is extrapolated and yeah. Otherwise, I think because she... and it's also like everything I learned to apply with age, one day may work and the other day is not going to work and everything is upside down. And if I... then I think she takes some pleasure into, 'Oh, I have to respond to this one.' But yeah, I think she takes some pleasure in us having a go at her and being with her. Thank you, Father. I have two. Thank you, thank you, thank you, thank you Sangha. Thank you.

Okay, let's go to Clarissa. Why did you feel like the pause will help? Listen everyone, don't look for a point behind anything. Life is too broad for you to discover the point of it in your head. And in your heart, you already know the point. So don't go on this... that many people have written: 'The meaning of human existence is this and it is that and it is this and that is that.' Either you accept one of those or throw everything away. Don't start a new journey. The world doesn't need it, you don't need it, which is going to say, 'Okay, this is the ultimate meaning of life here.' But there's more to you than that. You know it here. Like the buffet table is laid out for you, you see, and there is Akshay. Oh, he's out looking for some food to eat. So they say, 'Okay, should I stop looking for food?' Yes, because then... so the thing, the only thing is that when you are in the quest for the search for food, then the buffet seems to be difficult to find. But the minute you drop it... we don't need answers to our questions. Yes, you don't need answers. Let's go to Clarissa. Let me answer some questions.

I just wanted to come up because there was so much rage and anger there and painting so... during the day and during my work and there, it's not physical. During my daily life, it's always the...

The instant you make a category, you see? So when you separate between daily life and satsang life, go on, trouble is just asking for trouble. The instant you make a category among your feelings and say, 'Ah, this is anger, I should not be feeling this,' you see? What do you feel the mind is going to do? You're getting hands, you're getting two hands, you're getting angry, it's going to push. Do you have to put your life in a context, in a conceptual context? Do you have to put your life... okay, let me say it less academically. Do you have to put your life in a narrative, in a story? Like, does your narrative have to have satsang life and daily life? Right now, who's in your heart? Who's sitting in your heart as your presence? Whose presence is that? Oh, God. Do you see? You see? Then what else can we say after that? Like, why is it that the first thing that you report is not, 'Ananta, God is sitting in my heart'? How come anger gets more important than God? Is God like taken for granted? 'Oh, God is there, yeah, but what about the anger thing?' Are you getting this? Are you getting the dichotomy here, you see, of how the value judgments and evaluative tendencies that we have are just upside down?

Imagine if you had a true evaluator in your head, what would it be saying? If you had a true evaluator in your head, what it would be: 'Wow, God is here. Wow, God is here. Wow, God.' Does anything else stand up to that or is worth exchanging for that? Any 'but, but, but'? Yeah, God is there, but... is it possible God is here? And whatever name you may use—some may not like the term God—you would say being, consciousness, presence, consciousness, whatever word you want to use. Is there a higher force? Is there a higher existence? Is there a higher entity than your very own? So how come we are not celebrating the presence of God and but lamenting the state of the rest of what everything is there? It's a notion of perfection that in the perfect state, which I had three weeks ago, there was only the presence of God and there was no like anger and there was no other constriction in the heart and things like this. Drop all those ideas and categories. Don't try to determine the state of your being, the state of your existence in any way.

The capacity to determine the goodness or badness of things, the bitterness or worseness of things, is not possible in your head. That which is aware of the perception of whatever your procedure is, is that not your reality? That which is even before 'I am'. And if that is not your reality, who is that one? Better find out. If you are the 'me' operating here as a mean, poor little body-mind, then who's looking at all of this? Better to investigate this. Is it like a Big Brother type scenario? In India, it's called Big Boss. Is it a Big Boss type scenario? You're just the little old 'me' character living in the house, but then there's a big guy sitting and watching all of this, just watching and enjoying your lamentations and your suffering in life? Better find out who that is so maybe we can break out of this house. Either way, it's worth investigating. What are the two options? That it is you itself, you see? That is the first option, that it is you. What is the second option? It's not you, it's somebody who really has so much power. Either way, it is worth investigating who that is.

If there is a pure witnessing, if there is a pure awareness—and pure only in the sense of being untouched by whatever shows up—then it's worth investigating what that is. The instant you put yourself in a limited construct of 'me', then everything has the potential to push your button. The instant you create a belief, the opposite belief can be poked. The instant you... suppose you did years of investigation and you concluded that life is fair. The next day something will happen which you cannot fathom how that is fair and you will say, 'Oh, this is so unfair.' The minute you put any shape to anything conceptually, it is an invitation to trouble. And it's not as if you need that intelligence. You don't need that intelligence. The higher intelligence is already operating and available. So now tell me what your heart is.

Okay, so I'll give you a tip, okay? And let's watch together. Can the heart be closed or open? The heart that I'm speaking of, okay? And to confirm that we are looking at the same thing, I ask you: are you aware now? Yes. That recognition, that looking, can that instrument of this inside be closed or open? No. You see? So anything else you refer to as the heart, maybe it's like an emotional center, maybe some energetic feeling, maybe all of that—that is not the heart. Just forget about it. If it can open and close, it's not the heart. That which is always open, what does that change? The heart is like seven now. What is that heart saying? So that nothing is it troublesome? So accept that nothing as the truest guidance which is available to you at the moment and trust that the heart will guide you in so many different ways then, in whenever it is required to trust the intelligence of it to move in the most natural way. So the way to confirm that you're being intuitive is to check whether your true reality is apparent to you in this moment, and the way to check that you're being conceptual, mental, is to see whether what you are saying is very...

Accept that nothing as the truest guidance which is available to you at the moment and trust that the heart will guide you in so many different ways. Whenever it is required, trust the intelligence of it to move in the most natural way. So the way to confirm that you're being intuitive is to check whether your true reality is apparent to you in this moment, and the way to check that you're being conceptual or mental is to see whether what you are saying is very suitable to be included in your student narrative, or what you're believing is very suitable to be included in some narrative of me. Okay, let's go to Marisa.

Yes. My step, Father, is that when you were talking with Clarisse, I was in like this open state, and now it looks like I'm taking a position when talking to you.

Okay, stop it. It's very subtle. It's not like a big, big position, but it's like the student that is talking to the Father, you know? How do you know you're taking this position?

Because something took a little shape inside of me. Like, it's very tiny, you know? It's not even like conceptual; I don't feel like a big concept. It's just like I was sitting differently, and I even changed my position like to sit straight.

Yes, that's okay. Externally it's fine. Have you seen my photos with Guruji? Externally is fine. That's why I'm saying, whether it's like an inward 'now I better say something to get Father's approval, I better...' you know? Is it like that which you're believing, or it's just this sort of outward...?

I don't know. I cannot say it. There is a part that is like kind of blurry, but there may be like an old position of like, 'Am I gonna be doing it right? Am I gonna be...?' you know?

Okay, now let's do an experiment. Say everything wrong. Don't make any sense of anything that you see, and you can do it because now you have license from me to do it. So just purposely just say some complete wrong stuff.

I love you. That's all wrong. I went to sleep yesterday saying your name all the time. I couldn't stop saying it, and I felt you in my heart very much, you know? And I had this dream that I woke up feeling like I was touching a man, you know, like poking, and it was a devil. It looked like Jesus, but it would look... you know? And when I realized that it was the devil, I just woke up. But something inside of me felt like really right, like saying, 'It's okay, nothing happened,' you know? And I thought about you when you said, and I would really like to look with you. You know, I have this fear that I'm not able to, that I'm not looking.

Yeah, but the good news is that what I'm pointing to, you can't look at it wrong. It is impossible for you to do it wrong. And even now, when you just became open about it, I said, 'Okay, say some wrong things.' So beautiful. Nothing, no problem. So, are you aware now?

Yes. But actually, like, there was a position starting to come, and when I look at that position, it doesn't matter.

It doesn't matter. Whatever is forming in phenomena, whatever is coming, you see over there, you are aware of the perception, isn't it? Yeah. And when you say 'position,' you're talking about some maybe energetic contraction or something like this. It doesn't matter. You see, that's also perceived. You are aware of that perception, isn't it? Yeah. Change that. You make it somebody else. Can you do it? Can't explain that. So this one, do you see it? Do you perceive it? And you have to think about it to confirm that, 'Ah, yes, yes, I am, I am aware of the perception'? You have to think about it like that? Is it a conceptual conclusion? No. So that is intuitive insight. Try to do this wrong. You cannot go wrong. You can if you try really hard and I'm saying, 'Are you aware now?' if you instantly say, 'Well, yes, in this Kathopanishad that you said in verse number 23...' so that is the way to do it wrong. But it's very difficult to do that, especially if I keep saying 'now, now.' It's what you want out of this which you may fail at, but the recognition itself you cannot. You see that?

It's always like just recognize it all the time and that's it? Like, I don't have to do anything else? And for what? What is the outcome, end result? What is the point?

As we started satsang, what's the point of what? Of this? Of this recognition? So, okay, let me frame it properly so it's clearer. You say that, 'Should I always just remind myself of this or be in this recognition?' No. But 'should I always' for what? What is the end result you want?

Well, just not to go to the head, you know? That's all I want.

To go to... what is the way to not go to the head and for this recognition to be apparent all of the time? It is to just be open and empty. The same recognition which is available to you when I give you the pointer 'Are you aware now?' is also apparent to you when you are just open and empty, isn't it? And then earlier in satsang we said, okay, there will be moments where you won't be open and empty, where something will seem real, where the mind will be able to sell you some story. And in those moments, what to do? When there is too much need to be right and to know, then you have to go through those moments. Those moments will happen. But there are also moments where it can feel like it's half and half. You recognize, 'Ah, this is the mind, it's not me,' but you're still buying something from the mind which is saying, 'But you know, you need to know what to do. Should I book my tickets or not? Should I go to that shop or not? Should I go into this situation or not?' So the mind will create these projects where it will tell you, 'But you have to have the answer.' And if you believe that, you see, then you can still go to the heart and say, 'Okay, what do I do? Should I book these tickets?' And that intuitive insight which can point you to your own source can also guide you about these things in life. You don't constantly need that guidance, but it's only for those moments where you feel like, 'I can't be open and empty because I have to decide.'

But it's leaving me a lot like in doing nothing. Usually doing nothing. Yeah, very like, like very simple, simple things. Because if I do something, it's like I go a lot to my head.

So it's like allow most things to be done just as you are open and empty. You see, if this man can come and share three hours of satsang like this just from that open and empty, I'm sure you can do your daily activities from this opening. Let's observe this because we don't look at it like that. The minute we say, 'I have to do something,' then we are already implying that I have to go to the mind to do something. It's not true. The same intelligence that is beating your heart can run your life. And it's true. I have experienced hard things. All of us have. All of us have. Many of us have reported that, 'Oh, I was just in the no-mind and life was just moving so beautifully.' So that movement was happening, but we call it a movement which is happening, and then when we go to the mind, then we call that a doing. It's always happening. The same power that is doing this is moving the sun and the planets. There is only one consciousness.

It's only the judgment, right, that takes it?

Exactly. That makes it me and mine and you and yours.

Thank you so much. I would like to ask for a blessing to sometime to come to Bangalore or, you know, I want both. I want the sahaja and then after you, you know, I just want to be with God fully. And I know that being with you and with you, I'll be like fully blessed. Thank you. Thank you, Father. I love you.

Thank you. God bless you. Thank you. Let's go to Jada and friend.

Can you hear me now? Yeah, sorry, I feel a little excited. Yeah, I came here for this friend today and we just met actually a little bit strangely. And as I heard, she is kind of in depression and she is always lying down and this kind of thing. So while I was watching satsang, I asked her like if she would like to have a prayer from my Father, and her eyes shine and she said yes. And here we are. And yeah, she wants to ask your blessings and prayers and if you want to talk with her, of course.

Yeah, thank you, Jada. Let me hear from her a little bit.

Hello. It's difficult for me talking, but I just feel some kind of vulnerability and yes, I need prayers always.

My full, full blessings are with you. May divinity, in whichever form you relate to that divinity, you recognize that it is always here as your very presence. You recognize your true nature being one with that divinity. And everything in your human condition, may you be able to surrender to that power and live a life which is empty of burden. What do you find oppressive, so depressive in this life?

Actually, it's hard for me to speak publicly. Yeah, it's able for have a private chat? I prefer that.

But you don't know any of them. It's okay. You can have another conversation. I understand. In the meanwhile, full, full blessings from my heart. I mean, what we call the Satguru's grace bless you fully. Oh my god, all my blessings.

Thank you so much, Father. Thank you. I wanted to share something. It may seem somewhat naive, but it's really... I feel it's important for me. I wanted to share that I really care about these little friends that we have, like animals. I really love, for example, cats. And I see, for example, in my neighborhood, there are a lot of cats and they have been in the past who live on the street and they don't seem to have food and water and proper care. And I try to help, but I cannot do everything. And just... I don't know. Many times I worry about this, about them and how they... but somehow I feel that I worry too much. I don't know. I don't know if I should worry so much.

Do the cats seem like they're in some distress to you?

Well, they always seem hungry and sometimes they're sick and sometimes they disappear. I don't know what happened to them.

We have a few cat lovers in the sangha as well in Bangalore, and we have one here, a window sitting. She used to adopt every cat she would see, you know? There were many cats living in their house. So yes, yes, yes, it's fine. You can take care of them to the best of the ability that consciousness has given to you. Feel free to feed them or take care of them. But when you don't have the capacity, where consciousness has not made the means available and apparent to you, then don't trouble yourself.

Yeah, just taken care of, because that's what happens. When I don't go and feed them, I get a lot of guilt and I think that I should do more, I should...

Right. No, don't worry about more. Whatever capacity grace has given that instrument at the moment, just use that capacity. It's fine. And if you feel like this can help in any way, just let us know and we see how we can... if someone can help or whatever in any way can help this project, feel free to ask. No, we don't know how that will go, but happy to support any of these things which appeal to your heart.

Yeah, well, I wish I could take them home, but it's not possible and they live on the street. So I go there and put some food, put some water. And yeah, I feel somehow your grace and God's grace is everywhere and it's also taking care of whatever they need somehow.

Yes. Bless you, bless you. Thank you. Just wanted to share this. Thank you. Good. Let's play the bhajan. Thank you all so much for being in satsang today.