True Surrender and True Devotion - 8th February 2018
Saar (Essence)
Ananta guides seekers to recognize that the 'me' is a non-existent concept built on mental interpretations, pointing instead to the unchanging spaciousness of being that remains present regardless of shifting sensations or thoughts.
Trust means accepting whichever way the Divine keeps us, rather than demanding life go our way.
The 'me' we are trying to get rid of does not exist in this very moment.
The thief pretending to be the policeman is the ego trying to get rid of itself.
intimate
Transcript
This transcript is auto-generated and may contain errors.
This will come, some anger towards you. Mind says, 'Father is not helping me get rid of me. How much am I going to go through? So much I have trusted you.' I feel, why do I still have to go through so much? And why is Father not giving more shot to this mind? And when she says Father, she is including all the Gurus also, like the one and the Absolute.
You see, this trust... and exactly this is the few rare ones still there, highlighting some here that I posted on my own timeline, which is the interaction with you. Obviously, we talked about the meaning of true surrender and true devotion. Our idea of trust is, 'I trust you to make things happen my way.' That does not mean trust at all. This means whichever way Bhagavan is keeping me, that is the way I am meant to be. Our mind hates this idea because without this idea of where I'm supposed to be, what I'm supposed to be, how my life is supposed to be, there is no utility for the mind, no use for it. So it will resist this idea with all its might.
As Guruji says, the fear is, 'If I hand over existence to God or some Guru, then what if he makes a mess out of it?' Does that sound like trust? The mind's job is to make distinctions between one body and another body. It calls one body 'me' and calls another one 'you.' But where does this 'me' exist in this very moment? The one that is not dissolved, can you find that one? This 'me' that all of us are fighting and trying to get rid of does not exist naturally in this minute. You have to bring the past into it; you have to project the future.
Is it actually? I see this.
She says, 'This me is not here.' Then get rid of the 'me' or no? You said, 'Help me get rid of the me.' So you see that this 'me' is not here then. So how to get rid of that which doesn't exist?
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I join the satsang, I see the spirit is in fact getting carried away with these sensations which arise.
And there is never trouble with sensations in themselves. It is just the interpretations of these sensations. You see, 'me' is not a feeling. It is that these feelings are interpreted as separation. All feelings arise in the great inclusive space, the great inclusion that is you. But we look at some feeling and we'll say, 'This makes the me possible.' This is the big trick. Just an idea. If you had no notion of separation, if you had no idea of 'me' and 'another,' then who is doing what to whom? All our grievances, all our original sins, they fall away.
The trouble that happens sometimes for all of us is that we see this clearly. Have you seen this? You see this clearly. But quickly, as we are seeing this, the mind will come and say, 'But what about when satsang ends? Then you still have a family to deal with and all this.' But none of what I'm saying now actually changes the way that we speak. If it were just empty words, then it would have to be just another set of concepts. What you're finding is the unchanging truth about what you are. This does not change.
What is happening is here. One moment I am here in this 'me,' and then I move to this place like...
What perceives both of these? The seeming movement might be what happens, but what happens to that which perceives? That is what I'm pointing you to. It is not that this spaciousness is a movement. Suddenly I look and it becomes spacious? No. This spaciousness is always there. It is just that we don't recognize it usually. When we come to satsang, we are pointed to it. It is seen that all sensations, all movements are within this one being, one existence. But we have used ideas and concepts to create a 'me' there where none exists. And then this 'me,' like the thief itself pretending to be the policeman, says, 'Rid me of me!'