What Benchmark Do You Set for the Truth? - 2nd July 2018

What benchmark do you set for the Truth? And you say, 'I really know this.' Can you give me an example of something you think you really know? What do you really know here? Experience? And the repository of experiences is what? Memory, exactly. Often we see that. At one time, I said in Satsang, 'Instead of all this, I should just give you some spiritual push-ups to do.' And when we started it out, what I had numbered was like 23 or something. I don't remember what I remembered, but he said, 'I've been given 23 spiritual push-ups to do every day.' And you go down, you do 'Om Namah Shivaya' this way, and go the next time, you do 'Om Namah Shivaya' back. And that is when you will be happy because we have a practice to do.

This Satsang got over and some of us were just sitting, all of us involved, and then using a spiritual practice, we'll say 23 spiritual push-ups that will be. And I said 23, and somebody said 19. It just fought over certain... within five minutes everything was starting to dissipate anyway. So it is so clear, no? And how many times has it happened that you felt like you saw a movie? In the movie or in your life, you saw a particular character say a particular dialogue, and then you look back and say, 'No, that wasn't in the movie.' It is as if it actually happened. So the memory is very much part of the mind. It creates very conveniently this idea of even this, which you think you know. And all of these degrees of what is there. So not just concepts you cannot count on, perceptions you cannot count on. And that brings us back to the same point from the sages: you count on that which is the unchanging.

From that identity, I will say it's easy for them to see. How do I find this? I'm thinking, how do I find out which side do I have to do to find? On ten people, if there is such a thing, besides anything on this side, by clinging to the undeniable, concrete, escape for anything?

Now this 'Satsang' is now. You might say, 'Through the water we are changing.' Even their imagination, every emotion, sensation, pain, pleasure—you can see like these are inside all this. Go even deeper. These are perceptions. What witnesses all of this? Inner perception, so-called inner perception, outer perception. There is where you have to lock that in. To the mind, it's extremely frustrating. There will be mock... 'I am the thing to see.' Because we will see that even that is seen. So on one side of the see-er is always the object, the seen. On the other side, everything is seen and everything that is seen is changing. Therefore, you cannot really know it. We cannot rely on it. Who is this seer? Let's ask it that way. The seer, the one who is seeing, the one who belongs to the word 'seer,' which also means 'sage.' Here also comes from this. Can you sort of interact with this exclusion?

And I would say, to see the body, touch the country because you're king. Do not mean it. I am not bothered at all by any claim or any unselected way. Almost all claims are of the future. I don't want you to give the right answer. I want you to start to enjoy this approach. That's on that side of my seeing. It's like I woke up this morning, the sense 'I am' was there. Then the sense 'I am'—I'm saying if you can put it on—the time itself comes after 'I'. And then all this is true for you now. All of this is perceived. Maybe I am seeing all of this. I am seeing all of these policies for... I mean, so much in resonance with Advaita. It seems to create this phenomenal... but what is on that side of time? What is the 'I' which now we need for the Truth for a long time?