This Is the One Lord, the One Reality, the One Absolute, the One Self - 10th June 2022

Just naturally now, notice if only the manifest is there. Is only the manifest here? That means, are only perceptions here? So, that which is not a perception—that which is not a perception because we mostly in our life speak of perceptions—let's for a moment look at that which is not a perception. So, that which is not a perception, what can we say about that? What can be said about it now? Is that that which witnesses all the perceptions, or know that which is aware of all the perceptions? Confirm by looking, not because you know this already. And looking is not sight. Don't let the words confuse you; they're very simple. Just be open and empty.

Notice that it is not just perception. How many feel like it is only perceptions, there's nothing beyond perception? Don't be scared because I know you know the right answer. But if you still feel like, 'I have to meet it, I'm not clear about it yet,' it's actually very simple. You will notice that that which is aware of these perceptions is unperceivable, and yet you are aware of these perceptions. Undeniably, you are aware. You may be confused about who the 'you' is, but that it is you, you are not confused about. You may say, 'But I don't know who that is.' Yes, we are not talking about that. It is saying that it is you, isn't it? Any perception, any perception, it is you that is aware of it. Otherwise, you would not call it a perception or a sensation or a phenomenon.

Now, that 'you,' you can never perceive, and that is why you feel like my self-inquiry is not working, because you're waiting to perceive yourselves. In the self-inquiry, many are waiting to perceive themselves, and because the Self will never become perceivable, you feel like it is not working, although actually it is always working. Okay, coming back to this. So, that which is aware of all of these perceptions, that is the unmanifest. And the way you know it right now without trying, the way you know it right now is the only way you will ever know it. Let's be clear about this. The way you know it right now, which is independent of perceiving and thought, is the only way you will ever know. So, that will not change. The mode of self-knowledge, the mode of self-recognition, the mode of self-realization will never change. It is only like this.

So, that which is not a perception and you are aware of right now is yourself. And the beauty of this recognition is that in this, can you draw a line between yourself and that which is being perceived? Is there a line which says, 'Okay, I end here and the world starts from there. Welcome to world, hope you have a good stay'? Is there a word like that? Nothing, you see. So, that separating line is only notional in the construct of the manifest, never in reality, isn't it? So, this is the one Lord, the one reality, the one Absolute, the one Self, because here there is no distinction between the unmanifest and manifest. If you find a distinction, tell me a dividing line, a boundary. It is impossible because that which is the unmanifest cannot be described in any spatial or temporal terms, any terms of time and space at all. So, not possible.

So, who is not finding the God of Gyaneshwar? This is it. Now, if you wanted something else, you see, if you wanted something else, then that false desire then has to be dropped because there is nothing greater than this. Your mind—some of you, if you're new—your mind may be saying, 'But this can't be it. What's the big deal in this?' Please meet this without your head and tell me what you're discovering. This is the most magnificent, beyond all imagination discovery: that you are that which is witnessing all of these perceptions. Where is it located? Has no location. Are you—but you are you hearing yourself? Because we hear this so often, we just become like, 'Yeah, it has no location.' You have no location. There is no 'where' about you. You are not in this universe. That which is aware of the universe is not in this universe. That is the you that you are meeting when you say, 'Oh, it is beyond perception.' You see, beyond perception. But every perception is in time and space. What is beyond perception? You. Where? Cannot find, because you're beyond time, you're beyond space. Timeless and spaceless.

So, please don't buy into any notion that, 'Oh, just this? It can't be just this.' It's too simple. Attaching value based on the difficulty of the attempt is a very worldly construct. For the biggest thing, you have to try the hardest, you see. And that is why spiritual seeking seems so difficult. It is the opposite here. When you let go of your grasping, let go of your time, which is open and empty, then this is apparent to you. If you don't carry the monkey on your back saying, 'What about me now? What did this do for me?' Stop that idea and meet yourself. This is the most magnificent discovery which sages for times immemorial have been pointing to. Just this.

So, the first—okay, let's first confirm that this is apparent to all of us here. Who feels like it is only manifestations, only perceptions? All there is is perceptions right now, nothing beyond perceptions is aware of those perceptions? Anybody who feels that way? Secondly, is it just a thought that there must be something beyond these perceptions? Are you just relying on that thought? 'It can't be just this perception. I know, I know that there has to be something,' you see. Is it because you've heard from a master, you've read in a scripture, you just think that that is a better option to pick? Whatever the reasoning is, is it just coming from knowledge? It's not coming from knowledge. Is it on some memory of something that you had in last week, last satsang, last year, last month, last life? Is it reliant on the past?

This is an important one because many don't participate in the active inquiry because you feel like that's covered ground. 'I know this already,' see. So, are you answering from a past experience or are you answering just now? See, that which is aware of the perception of this hand or this voice, is that not beyond perception? Is that not apparent just right now in your direct checking, not based on some conceptual understanding? And is that not you? You are aware is beyond perceptions. Yes? Yes. Is it you, or are you relying on some second-hand information? Yes, it's you. Is it so? This you that you're discovering is not a perception. It is beyond time and space. Can it come and go? You see, we can go through all the pointers that the sages have told us, that Guruji has told us. Was it born? Will it die? Come and go? All of these things we can go through and you will see that that is apparent. So, you are discovering this.

So, this discovery is inside, is available now. First, we said, 'Cannot be this simple.' We saw it is. To allow yourself to be simple is the toughest. To get into complications, to get into variables, to get into understanding, to get into problem resolution, to get into grasping and owning—that is simple. To allow yourself to remain innocent like this is the most difficult. Just now, notice that every thought that you have is not talking about the you that you are discovering, because it can't really talk about that you. It may be talking to you as if you're a spiritual seeker, but that is not the you that you just found. Both—that is your reality. Is your mind talking about you in that way? See, only when it is posing spiritually that, 'I, somebody, am now both unmanifest and manifest. Especially I'm so special because...' like that. So, it has this whole agenda that we spiritually go now.

If it is not talking about you, what makes you want to believe it to be true? So, stop it. Stop it. Don't stop the mind; don't have to stop the mind. It can come and go, see. But stop buying its nonsense. Stop buying its lies. To take lies to be true is what? Intelligence or folly? See. So, take truth to be true and take lies to be false. And all that doubt—see, all doubt. Even if you've been with me since the first day I've shared satsang, or you've been into this type of satsang for years before that, I have noticed that the mind can still get you by saying, 'I can't explain why, but what he has found is different from what I am.' See, 'What the masters have found out, the sages have found, somehow different.' Don't fall for that. Don't fall for that absurd proposition because it's not true.

There can be no other unmanifest that you will find as yourself. No, you see. You're finding the unmanifest you, undeniably unmanifest you. Now, can there be another unmanifest you? For there to be another unmanifest you, there would be some difference in quality. So, unmanifest cannot have a difference in quality, you see. So, if I have found an unmanifest myself and you are finding an unmanifest myself, how can they be different? Because they are unmanifest, they would have to have a qualitative difference to be different, isn't it? They would have to manifest to be different, you see. So, either you're doubting that you're finding the unmanifest you—but you can't doubt it because I say to you, 'Are you aware of the perception of this hand?' You say, 'Yes.' Can that 'you' be perceived? No. That is unmanifest you. So...

Quality, you see. So if I have found an unmanifest myself and you are finding an unmanifest myself, how can they be different? Because they are unmanifest, they would have to have a qualitative difference to be different, isn't it? They would have to manifest to be different, you see. So either you're doubting that you're finding the unmanifest you, but you can't doubt it because I say to you: Are you aware of the perception of this hand? You say yes. Can that 'you' be perceived? No. That is unmanifest you. So our discovery is the same. Don't allow the mind to trick you and say otherwise with me. This is an important point because we keep thinking that it has to change in some way, it has to become steady, it has to have to stabilize here and do something. See, there is nothing the manifest has to do for the unmanifest. It cannot. What can the manifest aspect give to the unmanifest? Okay, can the manifest leave the unmanifest? Just like, 'I'm going to go off on my own now. Awareness, you are not helping me. I have prayed to you many times, you have not helped even once. I'm going on my own. I'm off.' Can you do it? You see, it's like, what would stability mean then? If it was possible for you to separate and come back, then stability would mean something. If you cannot leave this—like, don't be aware for a moment. Just allow the unmanifest to be there, disallow the manifest to be there. Forget about the unmanifest, let it not be there. Can you do it? So the manifest has to live in the unmanifest, has to appear to the unmanifest. So this notion of stabilizing, living here, working with my attention—all that is nonsense. I try to stick on to that which you can never leave anyway. You can't leave it. Like someone hugging somebody which is hugging the earth, saying, 'I'm afraid I may fly off.' Not possible, no? Gravitation is already doing that for you.

So our attempts to stabilize are attempts to—what is the famous word?—abide. Our attempt to abide is causing our disabilities. Attempt to abide is making us confused and lost. What is the way to... why does this agency abide then? They're just trying to tell you: don't believe the falsehoods in twenty thousand different ways. Don't believe that which is false about you, or abide in that which is true about you. You made it into something that you have to do with your attention or something, you see. What is the way in which most of us understand 'abide'? Abide in the truth. The truth is always there. The truth is here. Yes, we believe that. And also we believe we must abide in it. But if it's always there, then how can you not abide in it? Is it only in your thoughts, isn't it? You can only believe otherwise. So don't believe otherwise. So that is abidance. Because why I'm pointing this out is because abidance sounds very spiritual, but it becomes our line of defense against meeting this. The minute you say, 'I have to abide,' who are you taking yourself to be? Abider. Yes, the abider has to be. Forget about it. Try to, in fact, leave this. Be the unmanifest one who is aware of this perception, this realm of perceptions. Try to do that. Let's see if you succeed. Say, 'I've had enough of the truth, I'm going to play. See, it doesn't help anyway. I'm going to leave it.' So don't be aware. Can you do it? So forget about that. Forget about that, huh?

You did it? No, I just want to say that when you especially ask us to be not aware, then we cannot help but... on our own, by ourselves, when we are, then we are engaged in our thoughts. So at that time we cannot... I cannot consciously...

Who comes and tells you that this happens to you?

No, it's in my memory. From my memory, I can... if I remember...

What is memory? It is suppose... it is like that, you see. It's a supposition that it is a repository of past things that who was aware of? No, I don't get what memory is. Just a data bank, a repository of images that who was aware of?

That I was aware of.

Who were aware of? No, yes. So you, that awareness, was there even then?

Yes.

Was that awareness manifest?

No.

That's it. So the unmanifest reality of you always is there, you see. Always is there, whether you're buying into the construct of your thoughts or if you're not. The only thing, the only difference is then, when you're buying into the construct of your thoughts, your experience, your living experience, seems to be getting constricted by the false belief system. And when you're not buying into those, it is not. But the truth is always the truth. That doesn't go away. That doesn't go away. So the only difference then is what you're saying is that when you're in Satsang, you are not believing the falsehoods about yourselves, but many times in so-called day-to-day lives, we end up believing the falsehoods about ourselves, you see.

Yes, yes, yes.

So if that is how it is, then what you are actually saying is that, 'Yes, yes, I realize that I am awareness right now, but sometimes I believe that I'm a squirrel.' So sometimes I believe that I'm a squirrel. What can I do about that? Don't believe you are the squirrel at all times. 'But sometimes I still do.' Okay, start with now, you see. That's all that you can do about it. It's not that something is changing, but you as consciousness have the ability to take yourself to be anything, you see. So you end up taking yourself to be Sumit from time to time, a man from time to time. You see, those 'time to time,' because the hypnosis is compelling, can seem like it happens. But it will stop once you see that there is no value in that, even though belief will not be so strong. Yeah?

Thank you so much.

That which you are in reality, did that change in any way? No. Now the trouble is not for that one. The trouble is for which one? The first one, the person one is for. The one that we take ourselves to be, who took on this spiritual adventure and wants to come to a fancy conclusion at the end of the story. He started on the journey, enlightenment, and this whole journey just ended because the protagonist just died midway through the book. That's not such an exciting end. Just like, almost there, it's almost there, and then nobody could find the protagonist. And we followed the protagonist around for the entire twenty, thirty, forty, fifty, sixty years—how many years, you see? So the narrative just dissolved. It did not end with enlightenment. Would you be happy if your spiritual journey like that ended like that?

Yes.

Okay. The end of the narrative, not the glorious ending that you wanted in the narrative. That is the important part. The ending of the ability or the inclination to place yourself in some limited reference. That is freedom. Not the reference of now becoming somebody, becoming an enlightened being or some nonsense level. Then when you lose the inclination to place yourself in any such narrative, then those around you may start to say—first they'll say that you're depressed and stupid and losing the plot. Then after some time, as you remain without narrative, then they may call you free or enlightened, you see. But that's their problem. You have not changed because you have not added anything to the narrative. So nobody ends this search by becoming an enlightened person. Enlightening me, this is the end of the narrative because you don't know how to place yourself in a story anymore. That which I've showed you just today also, even if this is your first Satsang, put that in your story. Let me see. I want to hear a story like that. That which is aware of all of these perceptions—what happened to that one? Impossible, because not in time. Then how will you put it in the story? So to recognize that the narrative did not belong to a valid entity is to allow yourself to not be interested in the story anymore.

Now what continues to happen in spite of direct Satsang like this is that quietly sometimes the voice comes in and says, 'But what about me?' And sometimes it can be both ways, but many times it can be, 'How come Father doesn't confirm for me? He confirmed for this one, he confirmed for that one, but for me he never confirmed.' So if the 'what about me' keeps coming back, should we give that more importance or less importance? So this 'what about me' is not just about Satsang, it's about everything. It is about the mind trying to take ownership of your pure insights and make them individualized. So neither can you carry this monkey on your back through the gates of freedom, neither can you feed enlightenment back to this monkey which is waiting outside the gate. Because many times that becomes our attempt. 'I had such beautiful inquiry with Father, I saw I'm the unmanifest and the manifest. Now what about me?' What about you? What do you want out of this? What do you want? Are you even real? That 'me,' is that even real? So don't fall for this trick. It is true that because of all the clicking and now I've started shouting and all of this stuff, it is tough to carry the 'me' into this pointing as you've been shown, you see. It is true. But don't fall for that trick that the monkey is waiting outside the gate saying, 'Ah, you had your fun. Come, what did we get? What did we get?'

Is it cool? So often I've said in Satsang that the recognition is super simple. Super simple. In fact, simpler than nothing you have to do. In fact, if you're doing, you're going the wrong way. But it is this 'what about me' resistance, condition, all of this stuff which seems to take more time, more attention. But all that you really have to do is remain open and empty, or remain in let go of the false identification. Whatever pointer allows you to be open. Do you really feel that you can squeeze what you have found just now into a bundle of flesh? Do you really feel like you can squeeze what you're discovering, which is all there is—both the manifest and the unmanifest—into some story about yourself? So into some specialness, into some notion of freedom or being enlightened? Is the Absolute that small that you want to own it? The non-existent 'me' wants to own. We must stop all of this. Let's stop. It's all absurd.

So that was the, let's say, first one. Then part two is about just the mind. Just you reporting back from here saying, 'But the mind is so strong. But the mind is now saying...' Which one do you think I'm interested in, you see? After having been oppressed by this mind and only through the grace of Guruji to find it to be so powerless, do you feel like I'm really interested in what your mind has to say? In fact, my question to you is: you have to stop being interested. It is your oppressor. This is not your friend. As good as you say, not yet. So when I say, 'Are you aware now?' what is your discovery? Most of you tell me what your mind says. What is so important about what your mind is saying? If it was so cool, you'd be happier. You would not be here. You would not be in Satsang if your mind was so full of contentment and happiness. It is the voice of constriction, of limitation, of making you out to be this measly thing which you are not. So what if your mind says, 'My mind says, my mind says'? So what? Is freedom about just now tracking what the mind is saying about this? 'I need to have some narrative.' Is it like that? So forget this about what my mind is saying. I don't want to know what your mind is saying. What are you saying?

And sometimes you say, 'But for me it is clear.' Then what's the problem, you see? So we might not find excuses to listen to the mind in the construct of, 'Oh, my mind is saying this.' It's just a subtle way of believing its constructs by saying... it's like those conversations like, 'I don't even want to mention that about that, you know,' while mentioning it. Very, very sneaky. 'I'm not even getting into that part where you did this to me.' And that's how we argue sometimes, isn't it? So you made the accusation, but you've hidden it under this very convenient construct. So when you say, 'My mind is saying,' most of the time it is that you want to expose that you are believing some nonsense that the mind is saying. If it is irrelevant to you, why would it be relevant to say, 'My mind'? And what could your mind say that will surprise any of us? It's going to be about the four topics of life. It's going to be about one of those things. What else can your mind say? It is going to be about the non-existent protagonist central...

But you have hidden it under this very convenient construct. So when you say 'my mind is saying' all the time, it is that you want to expose that you are believing some nonsense that the mind is saying. If it is irrelevant to you, why would it be relevant to say 'my mind'? And what could your mind say that will surprise any of us? It's going to be about the four topics of life; it's going to be about one of those things. What else can your mind say? It is going to be about the non-existent protagonist, the central character who doesn't exist. What else can you say? So, we've played this game now for ten years; we can keep playing it for ten more lifetimes if you keep going to the mind saying 'my mind is...' How does it matter what your mind is if it is not about you?

This is like saying, 'I put on a news channel, some Al Jazeera, and they are filming in Qatar or something like that,' and she's like, 'What is it they're talking about in that neighborhood?' Are you planning to go there? Do you have some relatives living there? Do you have anything to do with that neighborhood? No. So then why bother about how much a gallon of milk is in that neighborhood? How does it... what's it about? So don't fall for this trick. There's a big difference between when we say 'expose it in satsang' and the excuse to just bind to the construct of what the mind is saying just in the garb of exposing. To expose in satsang implies that we take something which is so often believed that it becomes like a condition that I cannot let go of it. And all this is nonsense, of course. You as consciousness can let go of anything. But when you buy into this notion, then sometimes when it escapes from your mouth, especially in front of the Master and Sangha, then you yourself hear the absurdity which you are saying, and the belief gets drained out of it. Because many times in the presence of Sangha, you notice that you are completely not what your mind is representing. So when you start exposing like that, don't make it a point to do it as a refuge for your beach. What else?

So you can notice that the recognition apparent... is it just perceptions? At any point of time, actually for all of you because you had the insight, at any point of time I can ask you: Is it just perceptions? Is it only perception? Is it only perception? No. That's self-discovery. Can you imagine? That's it. What else is there? Is it just perceptions and something else and you? No. Is there any distinction between perceptions and you? In communication, when we have to speak, then we make the qualitative distinction between the manifest experiential perceivable Self and the unperceivable Self only for communication or pointing in satsang. But in reality, no distinction.

Now, okay, a favorite one for many, many, many. Over ten years I've heard this ten thousand times, which is that it is not narrative. See, it's not a story; it is purely energetic. It is purely energetic and it comes and it's so strong. Now, all this is not a story? No, it's not. Is it actual? It's actually so strong. For whom? What is so strong for Being? What is so strong for that which is aware of Being? What is so strong? This was in the broadcast; I was asking whether inherently in the realm of perception something is more meaningful or valuable than another. Inherently. And inherently means without labels or applying thought intuitively. In the realm of perception, is something stronger or weaker? Inherently, is anything stronger or weaker in the realm of perception? Anything more meaningful or less meaningful in the realm of perception?

If it was true like that, then Guruji would not have told us that nothing has inherent meaning in the realm of perception, because inherently there would be a value judgment possible saying 'this is better, this is worse, this is stronger, this is weaker, this is up, this is down.' So don't buy this false notion which the mind is presuming, which the mind is proposing, saying, 'It's not me, you're over me, I see it, you're broken up, but look, I'm just telling you about this energy which is so strong for you.' What am I doing? It's so strong. Is it strong for whom? For that which we just discovered to be all there is and beyond all there is? Strong for that? Or is this judgment about strong or weak just an excuse to get back into false identification?

This is worth contemplation because we keep coming back to this saying, 'It's just energetic.' That's like saying the waves are so strong on the surface of the ocean that the ocean is getting hurt. 'I'm not thinking about the waves; it's the waves themselves hurting the ocean.' So without this meaning-making construction that 'this is what something means,' we cannot even distinguish good, bad, better, worse. And this is the eating the apple of good and bad that removes the innocence. These value judgments, these truth-value distinctions that we make, then take away the innocence which is needed to enter the Kingdom of Heaven. So, it's not my thoughts, it is just energetic? It is only a thought. Forget about it. No energy can appear here which can scratch me even in the slightest way. I am saying this on our behalf. If an energy came which was strong enough to dissolve, to eat up this entire universe, it would still not hurt you. It cannot be cut, it cannot be... as Krishna has reminded us. You needed to have been born to be hurt. You need to have taken some shape. But you never have. And this is what you are discovering.

You cannot take the 'me' along, that's all. And you cannot feed the 'me' the fruits of this discovery. You cannot feed the fruits of this discovery to this 'me.' If you feed it to that 'me,' it is only the 'me' then becoming the spiritual 'me,' the spiritual ego. This is because the mind will chant, 'But what about me? But what about me?' It doesn't mean that you have to buy it. What else is needed? I'm just looking at everyone. Just observe the sort of hypnosis to get back into making some position for yourself. So when the pause happens from the speaking, is there an opportunity for the mind to come and say, 'Ah,' any reference to yourself? Sit like this. Yes. Shhh. This is the whole game. What is the 'me' story that you're going to pick up next? Since this told you about getting stuck again, is this the story about freedom? Is it the story about 'almost there'? Whatever story it is.

The last thing before we can go to the questions is that it is possible to have heard everything I've just said in an intellectual and conceptual way, and that your mind can use as the 'spiritual checker guy.' So I want to just address this question also. Many times when it is being heard conceptually like that—see, because that is our habit, to try and hear and to understand, to try and hear and to understand—then that conceptual understanding many times can be mistaken to be what I'm pointing to. It is a very subtle sort of topic because naturally some of what I'm saying, because I'm speaking in a language which all of you understand, some understanding will obviously happen. But don't take that understanding which is conceptual to be the understanding that I'm pointing to.

So when I say 'don't understand,' like, what can you do to not understand? If you don't listen, then I'll say, 'Listen, why aren't you listening?' You see? So that can seem very Zen then. On one hand he is saying 'listen' and second he's saying 'don't understand.' So what I'm really saying is that allow that process to happen naturally. What is happening, either understanding or not understanding, I am saying that that is not important to me. What you have understood conceptually or not is not in the least important to me. That which I am pointing to is very, very straightforward, but you can seem to miss it if you start relying on the conceptual understanding as if that is the truth.

Yes, I'll repeat this. Whether I understand it or not, it doesn't matter. But I'll repeat this. So when I say 'don't understand but listen,' see, it can seem like there is a contradiction there. So what I'm really trying to say is that I don't need you to understand what I'm saying. Whether you understand conceptually or not is not what is important to me. It is important to me that as it has been spoken, you follow along. When I say 'contemplate,' I don't mean think about it or understand what I'm saying. I'm saying contemplation is to look. So when I'm saying 'Are you aware now?' look instantly. Are you aware? Who is aware of the perception of this hand? You are. So don't understand the question, don't understand the answer. Or if that understanding is happening, let it go on, it's okay. But there's a deeper understanding, there's an intuitive insight which is all that I care about, and that all of you have. All of you can follow; it is not difficult.

So when I say 'listen but don't understand,' it doesn't matter what your intellect is making out of this. If right now I ask all of you to repeat what I've said to you, 'What are the highlights?', everybody's going to say some very different things, even if you think that you completely understood. Because what your mind will assimilate is very different from what I'm actually pointing to. So let that process happen or not happen. The way you say to me, 'I have understood today for the first time everything you've said,' okay. 'I have not understood anything that you've said today,' okay. Because that level where you can or cannot is not what I'm talking about. What I'm talking about is more direct, is inescapable. It is just... you can't miss it. Are you aware now? You can't miss it unless you're finding the answer in the conceptual understanding.

So if you value your conceptual understanding, that will only become the 'checker guy' and the spiritual ego which will check, which will make life miserable for you, checking constantly, taking your own report card and also judging everybody around you. So that will happen. Only probable usefulness of it is that it may serve as if it is a reminder of the pointers that you've heard in satsang. Besides that, this completes the spiritual ego. The spiritual ego is the most oppressive, not just for yourself but also for your friends and family. So that is the opposite of freedom. So don't rely on what you have understood after listening to the words. Let that happen on its own; you be unconcerned.

So there's really no... this is not that kind of classroom where after class you can have a conversation and say, 'But Father said like that, what did you think he meant? No, I think he meant...' No, it doesn't matter what either of you think, because what I'm saying is not capturable in meaning. So don't try to decipher what is being meant. Like, you cannot decipher what is being meant in a question like 'Are you aware now?' What is the meaning? So the truth cannot be interpreted in multiple ways, and I'm pointing to the truth, and it cannot be understood in our heads. So at best, the head can be just a storehouse for a couple of reminders of what you hear in satsang, some pointers which bring you back to your heart. So stop churning your head as if you will find some truth there. You can use it as a cupboard where you may store one or two pointers at best. Even that you don't need; your heart will point you in the right direction always. But you have to give it some usefulness; that is all you can say about it.

I feel like again saying one last... I've said 'one last' the last six times, but the last thing is a question to all of you: Who is all of this about? Who has all of this been about? Which one is that 'you'? Of course, all of this has been about you, but which one is that 'you'? Is that 'you' the one that has a house in this world? Or even if that 'you' which is homeless in this world? It's never been about that. So don't apply this to that. Don't try to force-fit this into that, or you trouble yourself. It may become a spiritual expectation that 'now I have to... how will a body-mind be opened?' Like, what is the open and empty body? But you can fathom this. What is the unborn for that which is born in this world? What is the unborn for that one? The unborn doesn't apply to that one. So all of this has been about you. All of this has been your dream, but not the dream character's dream. So don't...

It has never been about that, so don't apply this to that. Don't try to force fit this into that, so you trouble yourself. It may become a spiritual expectation that now I have to—how will a body-mind be opened? Like, what is the open and empty body? But you can fathom this. What is the unborn for that which is born in this world? What is the unborn for that one? The unborn doesn't apply to that one. So all of this has been about you. All of this has been your dream, but not the dream character's dream. So don't try to flip this into that one's construct. That which you call yourself, that which name your parents or whoever—this is the dream of the one that has no name. That is it. Okay, let's go to the hands.

Hello, Father. Thank you for this emptiness. I put my hand up because I wanted to check with you if I was asleep or away. I couldn't follow you with my mind and...

Forget it. Just forget all that. Forget all that. Are you aware now that 'I' is that perceivable?

No.

That's it. I mean, Anna wants to say hello, I think, because she came here. He's getting more comfortable on camera. Say hello. Thank you, thank you, thank you. Okay, good. Let's go to Satyam.

Hello. Can you hear me? Can you hear the voice? Yes, there is a storm happening in Rishikesh. Temperature is 41. That's a lot. It's a lot, yeah. And there is no power. So welcome to India. We've been here all the time, but yes, it's wow. It's my saying Namaste to you. So nothing prepared as usual. The sense of being without any effort is here, and there's an awareness of also this just being. Yes. So if you say with that, it's almost traumatic now, this click in a nice way, coming in the dream and clicking. So I don't know how to put it in words. So this—I'm just sorry, there's a storm blowing, I have to go in there. Sorry for that. No, so this—I'm just remembering Ramesh, one of his books, that this seeking, it happens in certain body-mind and in certain body-mind it doesn't happen.

So let me stop you there. So that's what we're saying: don't make meaning out of anything that you heard. If some of that is happening naturally, let it happen. Don't worry. But don't get validation or invalidation for anything that is conceptual. What will you do with that understanding? If just like this, like that, like that, this equals this and that equals that, then what will we do with that?

Yeah, it's just I guess it's just what you would say in India, just for scratch.

But even that we don't have to determine. All right? It can feel a bit naked for some time like that, you see. It can feel a bit naked without being able to determine what is anything, you see. It can feel too thin. But that is what you will love to live in now. It may be a bit scary initially.

So I'm just—something from the memory. I'm sitting before a guy, beautiful man, all belong to Osho, and he says, 'Okay, let's have one-to-one meeting.' And he was saying, 'This finger can't find itself, Satyam, so stop it.' He pointed out the finger and he says it cannot find itself. And now when I look back, it's true. But then—but there was so much identification with the seeker. Even this, no dramatic clicking, no past, no future, no meaning, no meaning. What did that mean? What did that mean he said that?

Nothing and everything. Allow yourself to feel a bit oddly. It's okay. That's just the mind withdrawal symptoms. So what is he saying? What can't—don't place yourself in any construct. Just leave it. No yesterday, no tomorrow, nothing, nothing. Don't determine what it is because this is not true. Your mind will take a grasp out of the whole universe, will pull out one leaf and say, 'This is what this feels like.' It's not true.

Exactly. There's something within which wants to really see it. It cannot.

We said you cannot do it. It's exactly the word 'determine.' To determine now, 'This is it, this is it.' To determine the nature of anything is the construct of the mind, but all its determinations are not true. It will just put you back in the tiny narrative: 'Now I'm feeling like this.' No, you're not. You're feeling much more than that. You're seeing much more than that. You see, there's so much more to your life than what the construct will tell you. So like this, every moment, every moment the mind is having a narrative which is not true. What is happening right now between you and me? It's having a narrative; there's a dialogue happening. But so in this way, as we talk, there's nothing. There's no hidden meaning in anything. Whatever I give, the meaning is too much for your mind to fathom, but in your heart it is fully known. But don't try to squeeze the heart knowledge into your mind. That's it. So whatever the head is saying, what is happening between right now is a very small part of what is happening. Let's try this experiment. Tell me something true what your head can say about what is happening right now. Tell me the truth.

I really—mind cannot determine one moment of perception, forget the unperceivable. It's just tears, really. I'm so surprised, just tears coming.

So we've been relying on the weighing scale to tell us the distance. The heart—there is no distance between you and me. There is just this.

Thank you so much again and again. This thank you is again and again. If I don't say it, but it's always thank you.

Okay, let's go to Jada.

Can you hear me out now, Father? Yeah. Thank you again for your guidance and everything. Yes, maybe I want to bring something which I really like during today's guidance. It was of course just so powerful and it was just so obvious with the power of it, like what this person and what is 'I'. I still cannot say 'me' for this because the 'me' is still identified with the person, but it was just so incredibly obvious, maybe. Yeah. And what I realized is that I love to be a person on some level, like...

I will stop you. Yeah, yeah, yeah. Because that's how we start to get into trouble, really. Yes, I thought the insight is apparent. You said beautifully, actually, that 'I cannot still say me because me has been used for something else.' So what I'm discovering about myself, I don't feel yet comfortable calling that 'me.' It's fine. That's beautiful. Then when you said what you wanted to say about what you are realizing, it is not something that you are realizing, but it is the translation which you are understanding. Easy. Can we spot it? So when you say, after having looked at what you have said, you went through the process beautifully of what was being shared, but when you say, 'Ah, now this is what I realize,' it is not what you realize because what you realize is beyond words, you see. It is your mind's attempt to construct out of that beautiful insight some meaning. Yes, because it can feel oppressive that 'this is what this actually means, this is what this means.' No, it doesn't. Allow yourself to meet the deeper meaning in your heart where you are not able to articulate what it means. Otherwise, it just remains a—it's such a beautiful insight, I don't want you to make a conceptual understanding out of it, you see. That's so sure. Tell me from your heart. Tell me from your heart what you realize.

Oh, okay. Nothing. Nothing and nobody knows. Obvious. And what this person was incredibly revealed by the power of your guidance. Okay, now that—again from your heart right now. I'll smell it because it comes from my heart. Take your time. Take a minute.

Okay, from my heart. I will—I am boyfriend. I have to mute myself, Father, if I go so hard. I cannot go too fast and bring something to you.

Tell me what your heart is saying now.

Yeah, nothing weird.

Okay, I will wait. No, no, wait for your heart. Because with your heart you rush. Don't rush. Are you in your heart right now?

Yes.

If you are, then allow your mouth to move. Don't be scared. I know what nonsense may come out. So just in your heart and allow the mouth to move.

Yeah, I need to thank you for giving me freedom. Oh, oh, it's not easy actually. It is just that we are in too much fear to allow it to operate in the body. That's why we go to the past. That's why we go to the past because we feel like, 'Okay, this I can say in front of 100 people because they sounded good,' than this. But just fresh from the heart, oh, it's not easy.

Allow it and you will trust it. Higher level of intelligence than your mind can fathom. Sometimes sentences start here, midway through the sentence they make no sense, but they complete themselves.

Oh, I want to—I did this. This is my—oh my god, I all don't know. I want to see we can live from here, but the mind says you will be so lost and you just look stupid and nothing will come from you. Everybody will hate you, they will think you know—but it's the opposite. Stop just speaking. Bye, she died. Now I don't know anything. Always if you speak, speak from your heart.

Oh, Father, it's amazing because I don't know anything now. I know, but I don't know what to say from my heart. Yes. Yes, this was my wish, like really, just I want it to open and I want to speak from my heart. Yet this was my wish. Yeah, I don't know how, but yes, it's good. Yeah, I'm happy. Not even—I don't know, I don't want to say even this cliché like 'I'm happy.' I'm like just, yeah, I speak from her freely. Yeah, yeah. And then yeah, as you said, I just feel like I don't need to go to even satisfying turns. I can speak whatever this one wants to speak, you know. But they don't mix again. I go another place.

Yes, you're mixing. You're mixing. There's something wrong with you. Is it good now? Yeah, this part we heard and this one we'll come back. We'll come back. Okay, we'll go to Adroin.

Hello, Father.

Oh, my dear. Last time we spoke, I put you on the spot. No legs. You say something.

Yeah, yeah, and I had nothing to say. Okay, and now I came with a request on behalf of my husband because my husband, he's been on this spiritual path for almost 20 years now. Yes, he's practicing yoga, meditating, and basically he follows Jesus' teachings. And now I see that he became like desperate, like yes, but he refused to go to come to you, Father, because he doesn't speak English. I invite him, I see I will translate, like, but somehow he's very stubborn. He's very strong, very stubborn. He has a lot of deep spiritual experiences and somehow he says, 'No one has to come in between me and God.' Yes, as I feel it, like I want just him to come to you. So maybe I tried to talk to him, but he says, you know, he says, 'Okay, you have been listening, listening to Ananta, Jesus, like four months now, for one year maybe now, so show me the change. You do not change.' I feel that I have changed, you know. I feel so much lighter, so much, I don't know, just so—everyone, everyone here, their families and friends, they hear this: 'What is the point of going to satsang? You still get so angry, you know. How is it helping you? How's this thing?' We all hear—in fact, my family tell me that also. I think, what is this all this something?

We can never actually convince anyone about anything, so don't worry about that.

Yes, but you know, he's searching for God and I feel, you know, I have heard somewhere that the spiritual seekers, we like—let's go like this, like somehow like wet woods, some like dry woods, some like gunpowder. Yeah, I feel that he's like gunpowder. His name is Geetus and like he would explode. He just needs a little guidance, but he refuses to come. So not—not that he is like just a worldly person. Yes, he's a wonderful man. He's very strong, very, very kind. But I know, I just leave it to you. Okay, take care of him.

Thank you. Full, full blessings, full love. Whatever expression of this inner Satguru presence, the inaudible, whatever term we want to use, whatever expression is best suited for his temperament is going to open him up completely to this complete self-recognition. May that show up for him, whatever the format of satsang may be, in whichever form God wants to appear for him. Finding—may that be his discovery. May Guru Jesus—thank you, thank you. Let's go to she.

Yes, I just wanted to come up. I don't know, it's been some time.

Blessings, full love. Whatever expression of this inverse of guru presence, the inaudible, whatever term we want to use, whatever expression is best suited for his temperament is going to open him up completely to this complete self-recognition. May that show up for him, whatever the format of satsang may be, in whichever form God wants to appear for him. Finding, may that be his discovery. May Guru, Jesus... thank you, thank you. Let's go to she. Yes, I just wanted to come up. I don't know, it's been some time since I spoke to you, so I thought, what is your report on satsang from today?

It's a good nothing, I presume. I'm not... every time after satsang, like for one or two days, I feel like good and light, but then again I'll fall. But it's okay.

Yes, yes. Just don't determine your condition, the world's condition, nothing, nothing. Yes, I don't feel like saying anything. Is it the truth that you are finding is way beyond any expression can contain? Don't feel like you're losing something if you're unable to express. Actually, the truth is like that, and yet when the time is right, the heart will provide the words for the expression as well. So you don't have to worry about that.

I trust you forever.

Let's go to Sanji. Thank you.

Um, I just felt that I have to come today. I am experiencing like strong sensations and feelings. Um, I cannot say they are strong only here. I can say...

Look at that, that was great. No defensiveness about that at all. This is very good. This is helpful. If you're willing to snap out of your position that quickly, then it's very... it's rare for you to go from experiencing such strong sensations, somebody says how strong, like, I don't know actually, are they strong? That's very beautiful. Thank you, very good. Yes, so now I don't have anything to say. This is beautiful. So without determining the nature of what anything is, sometimes you may feel that, but then what can I say? But then, like I'm telling she, can't really, your heart will start to use this body how it wants. Say whatever, not give it some time. You will allow the heart to take over in some way and it will vary. There's no rush, there's no rush. Thank you, love you. Okay, I can't hear you. You know, assume they have this audio test. No, everybody can do it. We can try the audio test and come back. Let me go. You can have your water. I know that's clear.

Hello. Um, can you hear me very well? Yes, thank you so much. I just realized then, uh, when he was speaking with Jada, actually I just realized then... okay, again same thing. So what do you mean by realize? Yeah, probably this is just a feeling inside me then I am forced. I am not true. The... actually I know this is true, this is true. I am so forced sometimes. I am not speaking from my heart. I'm not doing things from my head.

Your heart is in this right now. Is your heart saying that?

My head doesn't say anything, Anantaji, really. It doesn't say anything. It's so silent.

So does this silence idea trust silence? Is there any trouble in the silence?

I don't know what is a problem, but something it is.

For this reason that I keep pointing out that when the heart is silent, then trust the silence because that is the best guidance at that point of time. It can feel like my heart doesn't say anything, but we've not given it a chance. And that chance could be right now, it could be a minute later, it could be an hour later, one year later, one lifetime later.

No, I don't want lifetime later.

And then so what, whatever I speak, my speech, do you... yes, yes, you have to give it a chance. And within this lifetime it will guide you, but till then you have to trust the silence of the heart as well. We are probably understanding or not recognizing what this heart is. This heart intelligence is the intelligence which is running this entire universe. It is making the plants grow, the birds fly, a heartbeat. All that intelligence, how does it happen? Where does it come from? It is all of this. It is only because we have relied on the false subtitle machine for so long that it can seem like, oh, my heart is not saying anything. But it doesn't have to say to guide. It may move your feet, it may move your mouth, it may move your hands. Just allow it. And what does it mean to allow the heart? It only means to not rely on the mind. It only means to remain headless. Does your head know how to laugh? The head doesn't know how to laugh. So who is making the laughter happen now? This is the same heart. See, in fact, he said you cannot laugh and think at the same time. See? So who's making the laughter happen? It's not your thoughts, it's not your mind. It's a deeper intelligence, that's your heart. Say hello to the heart. I love you. See, your heart is speaking already. My promise has come true so far.

Thank you so much. And we are really saying happy birthday to you afternoon.

Happy birthday to the unborn. You have to stop meeting like this. In the beginning is the end is always laughter. Well, this sequence is better if don't flip it around. Hello, hello, hello.

It's... um, I come up because um, I want to expose because you said something about exposing. Yeah, and um, this, this, and just to expose it and leave it to you. Yes, not... and um, there's things because they come over and over again and although I hear a lot of pointers and, and I don't know how to say it but, and I feel I... but they still come. So I just exposed them. This is one is the sense of responsibility for what I do. So the 'I', now the Georg, and the other is like it's a sense of a doer. It's so... but it's pointed out hundreds of thousands of times and so yeah. And there's certain things that like guilt and not being good enough and or I should feel good in every company and because I... all these oppressive things are... and then I see something, oh, I take responsibility even of thoughts. I think, oh, this outcomes, how could I think that? So I think now, yeah, all this, all this stuff, I, I really, I'm like, I don't know what to do with that. Yeah.

Yes, yes. Okay, let's look, let's see what happens. So doer, like the notion of doing does good equals the notion of doing plus equals pride. They do plus bad equals guilt. Now both are false because there is no doer. There is no such doer and there is no ability which the mind has to say good or bad. See? So in this case, two negatives don't make the positive, they make a bigger negative. There's no doer like that individually and there is nothing in our head which can determine this is good or this is bad. Suppose you are very mean to someone and they are crying, but that crying led them to inquire into the nature of reality and they become the Buddha. So is what you did good or bad? Nothing can tell us that. There is no conceptual intelligence which can determine the goodness or badness of anything in that way anyway. The first aspect is that there is no such individual. There is no such individual. So trying to reconcile with two false notions in any way will not lead to the truth. Only the discarding of both of them will lead to the truth. So follow your heart. It is the most auspicious guidance without judgment about good, bad, right, wrong, better, worse.

So what to do? What's the question? I don't know what to do with it.

What is your heart saying? And give it time. Does the silence... one rule for everyone is give your heart more time than Domino's Pizza. Yes, you want... you're willing to be patient for pizza delivery but not for God's words. In the silence of the heart, is there any trouble?

No, there was not. The fear that I... maybe my heart doesn't speak, so yeah.

There is no heart which doesn't speak. It's all one heart. Yeah, the same words of satsang, all this that you've been hearing for so many satsangs is coming from your heart. There's no two hearts. And love is the opposite of fear. Love is the opposite of fear. Full love, in full love you cannot hear sometimes some mind interpretation for some tiny energy here, there. Let's say there's so much fear, that's so much here. Don't buy that story. Very see that the heart does not rush. The heart does not rush. There is no need to force anything in life. Life will not fall apart without your decision making, which is all is usually anyway. Trust this completely. Trust this completely. Trust the silence of it also.

And when I listened and also when these attacks then come and then I... I somehow they're more distant already and then the... this finger of this of the mind is always that you can go away like this, you're just hiding out. This is like this because they're... yeah, but I, I'm just keeping silence but it's fine.

It's fine. Just in your quest or fear of losing something or losing your progress or making progress, you see all of these things then, yeah, get into the mind's trap of determining our state or the nature of the mind or the nature of the energy or all of this. Just free yourself from that oppression. You don't have to figure anything out. Nothing. Just allow life to live. It's all perfect. There's nothing not perfect according to the mind, which is perfect in itself. What would life be like if you did not have to figure anything out? Don't figure that. It is this attempt to resolve life which is too broad for us to conceptually resolve. So the attempt is actually to solve a non-existent problem. 'What should I do?' is a non-existent problem. The one that is doing is doing already. It doesn't need the mind's guidance. And the one that doesn't exist cannot do. So what should I do is... this is a great example of trying to solve a non-existent problem. Your being is here. Is everything not happening in the light of that being already? Who's doing all of this? The same light, the same consciousness is already doing. Does it need advice from its own measly creation which is lying to it about itself? It doesn't need that advice. So it is doing all of this. It is being in being, everything is happening effortlessly. And the 'I' that can do apart from this has never been born. So how to solve this problem? What should I do? What should I do? Can you see the mind's trump card in that, in that construct? You believe there is an 'I' to separate from that which is shining his light on all of this already. Who is animating this universe? Which energy is moving in all this happening? Who is doing all of this? Some, some great intelligence, great intelligence. Now we want to bring some value to that intelligence. It is impossible. It's already all intelligent. It's all known. It's all already. So your mind cannot bring any value to that. It will only construct a non-existent view apart from this universal intelligence and say, what should that one do? That one has never existed.

Yeah, maybe, but I just say it because there's still this... I see now this stands here in the middle between and the words come like around it and I hear you, but it also tries to understand or and I don't know anymore. I...

Yeah, I've spoken about this attempt to understand a bit. Yes, yes, that's good. But on this, on the spot here, it's like there it's stronger. So that's why I come up, you know. It's just the fear of the unknown, like a fear of the conceptual unknown which is, which translates into a seemingly honorable intent to just understand. What is the need to understand? It is just a conceptual antidote to meeting this fully native. So what in our understanding will create a frame of reference, will create some guidelines: good, bad, right, wrong, you see? So then it feels like I can fathom these two, three variables, you see? But life is too broad, so I cannot compute all the million variables at the same time. So when we say understand, we are actually saying dilute. See, you know what I mean by dilute? Dilute means just to make a like a simile, a copy which is more recognizable. See, I can work with the variables of it, you see? So that's our attempt that we try to understand. Life is too broad. Even in one moment the stimulus is so much we can't figure this out. See, like just figure this out. Can you figure this out? This right now, can you figure this out? Can't figure this out. So to figure it out, which is to avoid the fear of what it seems like the unknown in our mind, then we say, okay, this is what's happening.

Absolute means just to make a like a simile, a copy which is more recognizable. See, I can work with the variables of it, you see? So that's our attempt that we try to understand. Life is to God. Even in one moment, the stimulus is so much we can't figure this out. See, like just figure this out. Can you figure this out? This right now, can you figure this out? Can't figure this out. So to figure it out, which is to avoid the fear of what it seems like the unknown in our mind, then we say, 'Okay, this is what's happening here. This is satsang, this is master, this is disciples, this is Advaita.' We see some stuff like that and then we feel like, 'I have some handles I can use. Okay, in Vedanta it is said like this. Master is supposed to be like this, disciples are supposed to be like this,' you see? So we try to alleviate the fear of the unknown by putting some of these constructs around life.

So if somebody came to satsang for the first time and nobody was saying who is the master, who's the disciple, nothing like that was being defined for them, they would just be like, 'What's going on here? What is happening here? I can't understand.' One time we had a retreat in Tiruvannamalai and I was wearing some casual clothes and everybody walking around and they were just walking around me and I was wearing maybe a jeans or animals. They could not understand what is happening. It seems like all the concepts are broken, so they could not fit it into any construct of what reality should represent itself like. But the life is like that. Every moment of life is like that. It is too big, so don't be scared of that. Learn to enjoy that. See, that is the life of a free one, of a free being. They're just like, they're not trying to say, 'Oh, you are like this, I am like this, this is my role,' you see? 'This is what should happen.'

So Guruji was saying there's a movie like that. Yet what are we without our conceptual understanding? What contains you? What limits you? If I forgot how to live, then I won't be able to live. Try it out. Just forget how to live. See if life makes you like a vegetable sitting in your bed all day, not knowing what to do, don't know where to go. Thank you. Thank you so much. Just feel to hear Joanna for a bit and then take up the other next time that we meet. Hi, thank you.

There was something to say and then from this last conversation the mind has settled and now it's almost a searching of like, you know, there's lots of things you could ask or still mention but um, oh I don't know, I'm sorry. I don't want to waste an opportunity or someone else maybe, but um, I also I'm aware, I'm sure there's, I don't know, I know I don't know what I'm saying now.

I have to say today satsang, everything, everything that my heart feels to say I have said. He said I'll say. So you're not wasting anybody's opportunity. All the answers are there.

But it feels like making things so clear and beautiful guidance. And then maybe there's something like, it's something with the mind like, 'Oh, that you should feel like this' or experience this and then everything should clear and then you'll just feel really the mind won't bother. That it will say things and you're like, 'Yeah, I don't know.' There's something with this a bit, something feels not so clear. And goodbye like a river. This is again the collection of sticks, but just having like them flowing along the river as well, like almost visualizing the thoughts like a river as well flowing along.

Yes, allow it to flow. Allow it to just come and go like that. Whatever you can call it. I used to use this example of that restaurant called Yo! Sushi. Have you heard this one? They have this conveyor belt and then now there are many restaurants even in India they have some of this where there's a conveyor belt and based on the color of the plate, you see, you get billed at the end of what you picked up. So how much will you be charged if you don't pick up any color plate? And can something force you to pick up? So that charge is identification, suffering, but cannot happen if consciousness doesn't pick up. All these plates are coming from the mind, offer after offer after offer, but no offer can force you to buy. And what is the offer? It is determining who you are in a limited way and it is determining the nature of the world in a limited way.

Doesn't feel nice whenever something's picked up. It doesn't. That's the charge. That's the charge. Charges for picking up the phone. But there was something that, well right now there's not, that can also just be a thought. But because something was like, something was hooked up or like went to take something I suppose because, 'Oh, have you thought this before? Was this your opinion or something?' And oh no, it's awful. But do you believe it? And all of this and yeah.

So that's why I was saying that everything I've said in satsang can also be used by your mind and intellect to create a spiritual understanding about any of this, but that's not the attempt at all. Don't get yourself on any of this. Yes, the river is going to let it flow. You're fine. Don't go for the swing and if you go then don't, and that's fine. Many times, you know, you just picked up a salad or something but then we pick up the dessert which is talking about you should not have picked up that. So definitely don't pick up that dessert. Yeah. And that dessert is cooked using the ingredients of the spiritual knowledge of what we've heard in satsang and that way spirituality then starts to oppress us as well.

The mind's so tricky, isn't it? Or not at some point maybe it's like, and can't even be sometimes still now, but other times like it's so tricky and just knows what to try somehow. But that's not all there is to experience. Yeah, so stop giving it so much attention. Thank you. Okay, last thank you to the sangha. You know everything has been spoken that can be spoken, very, very clear here, just incredibly grateful. I'm speaking to you and everyone from a room in my home that we call the prayer room and a beautiful altar. And this is a room that's in a home that my husband had in his previous marriage when he had two stepchildren part of that marriage, two boys with his own daughters. And the young man who lived in this room during that time left his body last Friday quite unexpectedly. My husband's stepson, and I've only met him once, but I just felt to ask the sangha and you for your blessings. I feel he is in a profound realm of joy and I can sort of sense that he's helping his mother and his older brother, my husband as well who stayed in their lives through this. But just in the presence of the sangha, just asking for your blessings and if I might just take a moment to share his image. Name is Tyler and thank you for all of our healing prayers for those who are grieving him and for the light that he was on this earth.

Oh, thank you for this opportunity. I know we're closing satsang. Thank you. What your intuition is telling you about his state, okay. Gurudev, thank you. Anantaji, thank you. Thank you. We do something fun at the end of, let's, this is what, this is the camera. Happy birthday to you. Happy birthday to you. Happy birthday to you. You want to sing? Without having the song, without, with no song, just allow yourself to sing. Fixing, thank you. So don't go to any old group, right? Let's go. So now, this is, okay, probably, how do you do? Om Shanti, Shanti, Shanti.