What Does Self Inquiry Actually Mean? - 12th June 2018

What I'm saying is that if you were to come face-to-face with the truth and you find that there is nothing that you believed about yourself which is true—now that you have come face-to-face with the truth, you cannot hold on to any idea about yourself—what is your inner attitude about this? Do you still want to hold on to something? Would you be willing to say, 'Whatever it is, I want to now align just with that which is true'? Even if you had the idea for 20 years, 30 years, if it feels like you always had that idea, are you willing to come to satsang and to question even these now sacred ideas about yourself?

In some ways, this is surrender. In some ways, this is devotion. It can feel like, especially for those for whom this kind of Indian culture is a little bit strange, it can feel like devotion means this outward bowing down and touching the feet or these expressions of devotion like that. But true devotion actually implies a great trust mixed with a great love. A great trust mixed with a great love means that if my Master asked me to question even my most sacred idea about myself, I am willing to question it.

So, this is what I mean when I'm saying that I have a mirror for you. What does that mean? If I say to you: explore in this moment in your experience whether you can find the 'I' that you think you are, the 'I' that wants something, the 'I' that is suffering. Are you willing to explore it and stay true to your direct experience, or would you exchange this direct experience again with the idea that you have about yourself? So, when I ask you to look and find for me the one that wants anything at all, including freedom, and you feel like you have found something, then you must say it. If you feel like the body wants freedom, say 'the body wants freedom.' If you feel that there is some other entity here that wants freedom, then say 'but there is an entity that wants freedom.' But no longer can we rest on just a presumption of this one, because there comes a time that we must be willing to look at this so-called imaginary friend or the ego.

A parent will let you play with it for a few years with the hope that you will grow out of it, but there comes a point where the parent will tell the child that it's about time that we look together. 'I am not going to let you presume anymore.' So, the Master is like a parent in this case who is inviting you and saying, 'How long will you keep presuming that there is a me like this? When will you look and stay with what you actually find?'

And don't be scared of any peer pressure. Don't be scared of trying to look enlightened and say that there is no 'me.' Be ready to see what really you're finding. If you are looking and if you still feel like, 'But this is the me, I found the me,' then say it. Then let's look together. But don't keep on presuming the 'me' is there, but 'Ananta won't understand' or 'Actually his experience is different, I have not got there yet.' Don't use all these ideas to stay in the non-existent one. Expose yourself now.

I'm not offering a conclusion to you. I am offering what I find when I look. Let that become your exploration. I find when I look that all these perceptions are appearing and disappearing on the screen of my very existence, I Am. And it is this existence which seems to be the light of life. I find that unless I label something, I find no division. What is your experience?

So, let's see some examples. Let's say, I'm just going to double-click on what I've seen in the chat. 'After thinking about my parents, I felt sad at the thought of giving them up, and then a feeling of contraction happened in the chest, an intimate personal feeling.' So, after thinking about my parents, I felt sad at the thought of giving them up. If neither of these thoughts had come, then what division would there be? So first, let's suppose neither of them came. Then let's look at where they come from, they're born. So mostly, if neither of these thoughts appeared at all, then is it fine? We'll say that if the thoughts had not come at all, then it is fine. So then the trouble then is: what to do once the thought appears?

So, this satsang, or this type of satsang, is just about this: what to do? You see, you are not even really fitting into that expression later, but what to do once this kind of thought comes? 'My parents, giving them up.' Already the way I'm saying it, I feel like we're getting some idea of where I'm going first. You see where I'm going first is their inquiry. So where I'm going first is inquiry, which means that if your temperament is a bit of an explorer, then when the thought comes, 'Oh, what about my parents?' then we inquire into this and say: Whose parents are these? Who is this 'mine' who has parents? And it doesn't have to be logical or intellectual, but it's okay sometimes to start like that.

You can look and say that the baby that was born has nothing in common with this man that is here. Physically, every cell is different in this body. So what then remains a constant between that baby that was born and this man that is there? So, that one, does it have parents? Now, be observant of the nature of the mind, that as I'm saying these kind of things, the mind will be to pick up the opposite idea: 'Oh, that okay, then I have no parents, I can just give them up' or something like that. I'm not saying that. You see, I'm just saying that as we inquire into the nature of this form, we find that this thought is making a move where there is none. This thought is making a move where there is none.

So like that, then we continue with 'I felt sad at the thought of giving them up.' To each aspect of the sentence, the mind is convincing you about this 'me,' like the one that felt sad, the one that has to give up. 'I did not want to be a martyr, but now I have to give them up.' This kind of thing. This is all misunderstanding, our limitation. It's created. In this case, the one that has parents, the one that has to give them up, is which one? That one is the presumed one, exactly the one that I've been talking about, the one that we presume ourselves to be on the basis of some ideas that we have.

So, can we actually, like Guruji would say, can we put this one in the witness box? So, this is a beautiful example, a very good example. So, are we willing to live with the presumption of this one, especially because these ideas are so intimate and sacred? Or are we willing to explore even this: that giving them up, who is here that can give up? That must be the same one that picked them up in the first place. So like that. So when I said that all of satsang is about what to do when this thought arises, the first approach is to inquire, because it was the thought which we looked at that beautifully in this example, that before the thought everything was fine. Even the 'fine' is just a thought actually, but everything is just what it is. But once a thought comes, then it seems to cause this suffering, the struggle, this resistance.

So what to do with that? First thing, we can inquire, which is to mean: who wants to pick up or give up these parents? And we don't presume a 'me' unless we find it. And we can go on with this entire sentence: 'And then the feeling of contraction happened in the chest, an intimate personal feeling.' Now, it is fine as long as it remains phenomenal, like a feeling came and it seemed to correlate somewhere with this experience of the sensation that we call the chest. And even to go as far as this, we can say, you say 'intimate,' although even this we can explore a bit and say: intimate at what distance? How intimate was it? I mean, if we start to explore like this, you say, 'Whose reaction came?'

So then, how close? One millimeter, one centimeter? Because intimate means that there are two. We are not saying... do we say this computer is very intimate with the space of this room? We don't say that. Why don't you say that? Why don't you say this computer is very intimate with the space of this room? Because there is no duality as far as that is concerned. It is clear that the computer is an appearance in the space, so we don't say it's intimate. But when we insert an idea of 'me' and then a feeling comes, the nature of the spirit is seemingly strong and it's very close to me. So what is important is this exploration. But the trouble is that we often explore the content with great depth: 'The feeling feels like this, the feeling feels like separation, feels like sadness is happening in the feeling.' All these names we've given to all of these feelings because we love exploring that.

But that other part of this feeling, which is the one that it is close to or intimate with, when we start to explore that, then what happens? So, who is the feeling intimate with? That is the presumed idea. So when I say, for example, are you willing to look at every idea in a true way and stay with the truth of what you are discovering, and willing to throw out every idea based on what you are discovering, then it's talking about all these aspects. Because in this one parallel, there are so many presumptions about 'me.' One is a physical presumption that I am a child of my parents, then there is a presumption of, you know, what...

Then what happens? So, who is the flipping intimate with? That is the prism. Prism, good idea. So when I say, for example, look at every idea in a true way and stay with the truth of what you are discovering, and be willing to throw out every idea based on what you are discovering, then it's talking about all these aspects. Because in this one parallel, there are so many presumptions about me. One is a physical assumption that I am a child of my parents. Then there is a presumption of, you know, what sadness is. The presumption that I can do something, which means give them up or accept them. The presumption that there is a feeling inside the chest. The presumption of distance or an intimacy. And then a massive presumption, which is personal feeling, you see? An intimate personal feeling. So what is that personal feeling like? A kind of easy way to confirm the existence of a person.

So this is a beautiful example. Thank you, Mani, because in this one paragraph you can see how it becomes like that where I was talking about yesterday—one idea after another idea. All my limited existence, my desire, my worship, my loyalty, everything is contained in this one small barrel. But the beauty of exploration, open excavation, is that there is no basis for this. There is no basis for this. See, small sentences, opening small sentences, so much we presume. But then you start to say, 'What is this about it? What is going on actually?' We are not experiencing any of this, and we are not denying any experience. When I say I am not experiencing any of this, I don't want anyone to use it just as a concept, you see? You must see if that is your experience.

I am not primarily experiencing this meaning that has just been presumed here. A lot of the tricks of the mind are being explored in this one sentence, like intimacy, which means there is some distance. What do you mean by intimacy? In oneness, there cannot be. So there must be one which is the feeling itself, and that which is the experience of this feeling, which is a little limited entity, and 'my' feeling. And the mind which comes down to that and says, 'See, therefore it is personal.' So you cannot do with any of these inferences. Now, I am really spelling it out today because it's important to look at what self-inquiry actually means. It is not just about sitting twenty minutes a day and asking 'Who am I?' It is really openly checking if the mind says, 'Can you use for this excavation, who is the I at the center of this? My parents? I felt I'm giving them up.' When you can give up, a physical contraction happens in the chest. Is it really in this physical chest? No.

If I was to be the surgeon here and do surgery of the chest, would we find that contraction? Actually, this level of feelings is a completely different level of existence. But do you presume that it is in your chest? This will be big, since a stone feels which suggests the physical experience of the chest. Just experience. You can say gratitude in my heart or grief in my heart. Is it really a physical object, you see? Because the throat, if it is the physical organ, can only contain other physical things. So this is a non-physical entity. So you can feel grief happen in the chest, but when you start to explore, you say, 'What is this? This new set of sensations, it seems to intermingle in some way.' Is it true that one contains the other? No. In my experience, I can say within the space of my existence, these two sensations were playing.

Now, this idea of A and B—the idea that the chest contains the sensation of sadness or emotion—but do not take these ideas at face value because of what you are getting from the first part. Let me recap. What did we say before? The thought arises. So then, something cannot be a product of at least the thought having to arise and our belief in it. So what to do with that is what we are exploring. So the first method, if you want to call it that, is the self-inquiry to really look: Who is this? What is it? What do I really know in the situation from my direct experience? And staying true to that rather than inserting a presumption of the ego or inserting the presumption of separation.

Now, some would have heard all of this for the last half an hour and said, 'Is this madness?' Why this path? Because some are just not inclined to this sort of position. This sort of inquiry seems very alien to them. You can feel like, 'What is Ananta saying? How can I do what is this? It is so abstract.' Actually, it is not intellectual. It's anti-intellectual. What I have said so far in satsang is anti-intellectual because I said, 'With your intellect, none of these are possible.' You go with your direct experience, you see? But the mind will label it and say, 'But this is too intellectual or too abstract.' It is not intellectual or abstract because I said stay with the direct experience. Don't intellectualize it. Stay with what you are really finding for yourself.

But I know that this is the condition. Your own conditioning for the self-inquiry becomes too intellectual, and it is how it is. So are we to then say, 'Okay, there is no hope'? You can say, 'What can you relate with? Do you have some trust in your divine force? Do you have some devotion towards God? Okay, Guru? Okay, given expression in form of a master? Do you like your heart? Some devotion?' Actually, there is another way. This is the way of surrender. This is the way of surrender, which means all of this, the problem of this divide here and this faith of the divine power could have come in just naturally or could have come with some exploration.

When we look back at a life in this way, it is happening. I decided to do something else about life, but life moved me in this way. Life taught me to come to satsang, you see? So we see the greater unity, divine presence, really the one that is growing the trees, the one that is making the world function. If it is doing all of this, I find it from this life. This is the perfect saying. Whatever little will we presumably have, we see that it does not compare with this beautiful, enormous, magnificent functioning. So then we come to this point of saying, 'Why do I have to carry this heavy burden of thank you on this life?' If life is running itself by the divine presence, God is running this life, why do I have to carry? Because while I'm trying to surrender and also to click this, the divine is offering all these problems.

They say, 'After thinking about my parents,' see, what is it? Who made them my parents? God. But we can get a bit mechanical about which way is harder to do sometimes. That is probably one in a million shot. Who did all of this? So-called people, my parents? That divine force. It did all of this. It is taking care of my parents. My parents act as the doer to clean them up. But who is here that is the doer? It is the divine force. It will either keep them or give them up. All positions are decided by the Divine itself because it is the one that is doing all of this anyway. Who is here that can do anything, including giving them up? So they explore our thoughts in this field. The sense of surrender, to decide to stay with them or any of this position, life is doing it. So a sense of devotion, a sense of trust, grace, the sense of surrender also.

This grace includes she says ego existence to existence to eight victories. In fact, which is keep looking and not sure something is blocking something.

Yes, because I was saying, 'Are you willing to look or are you just willing to presume that there isn't?' And I said give me some feedback about what you're experiencing. I'm misremembering, if I can correct me, but that's the way, that's the context in which I'm reading this now. Just keep looking and not sure if something is blocking some, but can't find something that's stuck as feeling right about it. Yes. So I said, 'What are you going to see that I'm right about in spite of not finding it?' So she's gone, 'I don't find anything which is stuck in the sense of I'm feeling right about this and I'm willing to be the cup.' What to do if you can't find something? What to do if you can't find it? If you can't find something that is feeling blocked, then it's already good. Then it is already good news.

Yes, surrender everything.

Yes, because then you can look deeper. First is to see that what presumption am I still feeling right about? And if you find that there's no presumption that I'm feeling right about, then we can look deeper into this and say the 'I' that is aware of this. Or we can start even with the sense of perceiving and look at the 'I' that is perceiving blocked or not blocked. Which 'I' is that? Can this be perceived? The 'I' that perceives either blocking or not blocking, can this 'I' be perceived? And if it cannot be perceived, then on what basis do we know this perceiver? But if it is not a qualitatively normal experience, then what is it? So then this exploration becomes away from the conceptual block. People inquiring, please check what is truly here. I can find that there is perception now. The world knows the witness of it, knows the perceiver of it. And what will conceive in this perceiver? And what kind of the continuous time?

So then it becomes a beautiful duration if our feeling is to explore like that. Otherwise, what you say to surrender everything is fine. Yes, even that is fine. Because as we don't find presumptions there about who we are, and to the mind it seems like there's 'I don't know,' even that 'I don't know' stays with you unless we get very attached to 'Oh, I just don't know.' So then we can use 'I don't know' applies even to 'I don't know.' Now 'I don't know' applies even to the 'I don't know,' then it does not become a sticky 'I don't know' itself. We don't even know that we are so beautiful in them. And in this, actually, I'd like to say everything is actually fully apparent to you, but it is not yet translatable in terms of concepts. So we don't know yet conceptually what is apparent, but the truth is completely apparent.

And I know some of these words as they're leaving, I can already sense they can sound a bit confusing, intellectual concepts too. But again, it is anti-intellectual in a way and fighting innocence. But I have to use these also, concepts, to operate in lessons. All the concepts that we might hang on to which are intellectually there is a lot of... no, let me see. I can randomly dive into... he then said, 'I also like what you said yesterday about the phone in the middle of nowhere because when we will act upon your king to our house very sang a lot of the behavior coverage.' Then I like one thing and I'm not even sure whether I got the foundation right, but I loved it, which is that Kabir Ji said, 'Build a house where nothing can be seen.' Then what kind of house would that be? Build your pillars where nothing can be seen.

It's a beautiful seeing, and let it stay with me sometimes as to how these sages will use such very regular terms, commonality, to convey something which is beyond phenomenal. So almost like a Zen koan. If I say, 'Gautama, build a house where nothing can be seen,' prove it. How would you go about it? Where will you go where nothing can be seen? And if you say, 'Okay, I'll go to a very dark place,' so now what will you see? You see darkness. It's not like you see nothing. But nothing can be seen. Where can you go where nothing can be seen? Using this to create muscle, to relieve you from this idea of a very religious, limiting, economical existence to something which is beyond phenomenal, which is not a thing. You have to use words like 'something.' Now, in the phenomenal experience, everything, everything, everything else... I actually do it. It was one thing for this entire world of time and space. We have theories about it, the Big Bang and what will happen at the end of zero. So even this entire duration, it might seem like billions of years, so everything is a thing here. So see, it could say very simply, 'Go where nothing is.' Really jump into that if you take the sages, your master, you say, 'Master...'

It is not a thing. You have to use words like 'something' now. In the phenomenal experience, everything, everything, everything else... I actually do it. It was one thing for this entire world of time and space. We have theories about it—the Big Bang and what will happen at the end of zero. So even this entire duration, it might seem like billions of years, so everything is the thing here. So see, it could say very simply: those where nothing is, really jump into that. If you take this as your mantra, you say 'nothing.' So say I'm to bring a popular movie where nothing... can you see this? So one instruction is enough. So I don't bring any attachments, any colors in that which comes and goes, that which is just phenomenal. I'm looking for that to get attached to what I'm saying.

Yesterday, if you invite a change to your inauguration for your house, and he says, 'All this is nucleus, okay, come, I show you better, I show you better,' and he takes you literally to the middle of nowhere where you cannot even find a hole down and says, 'Live here,' what would your initial reaction be? Not nice, right? Most often not very good because of our sense of investment. We're invested so much in this identity. We've invested so much. I mean, the person... like all of you, or most of you, will have this idea that you are very truthful. If I call you in and say, 'You are the biggest liar I've ever met,' it seems strong, isn't it? It seems strong. If not, she understood me; I thought you owned a boutique. It comes out, you want other fake. You see, this kind of attack-response will come. We are so invested in this identity of speaking the truth. 'I'm a truthful person.' Good. But I mean, I cannot take it that you call me a liar about everything I've ever said.

So in some way, this is what is happening in satsang. I'm calling out every lie that you busy, but I'm trying to do it in such a vision that you do not feel like it is a full-on attack, because then you will not see. Confronting this house of cards that you build... like you've invested a lot in this house of cards. So you can feel like... just imagine you feel great, like great care, and some of the other kids have built it. We have siblings come close, okay? And this again comes a distance, a nice and cool... you know, skaters really be. When I talk about how many of you played with card houses, when you spent years making—lifetime, maybe hundred million years—you build this house of cards of identity, lifetime after lifetime, trying to make yourself into God or this house into something if you can actually live it.

And now comes this one who's saying, 'But it looks a bit fine thing,' but if you like this is... and the initial reaction can be, 'Leave me alone,' or 'Tell me a better house that I can build.' If you've seen these cards are wrong, at least give me new ones. And this is the way that we've renovated this house like a lifetime and said, 'Okay, now I with a concept, I started one teacher and it feels like I'm helping my wife, my cards are taking picture, I'm starting to get a handle.' Then you come to some place: 'Oh no, this is true, none of this is really.' And I don't have a truth that I can tell you whose it is this with. But this is a struggle because if I tell you you are aware, you will take that as a concept and replace it. If I tell you you are God, you will take that as a concept and use it. But then it becomes a part of your house of cards. You like to replace the whole deck with a better one, the super gold shiny deck of cards, which is a very nice Advaita card. 'I used to have closed my cards; now I have an Advaita house.' So you don't want to do that.

Then what are you left with? What are you left here? You are left with your heart inside. You are left with your direct experience. You cannot rely on any concept you know. The concepts are here in satsang; it cannot be secondhand information. Rely on that which you find for yourself. Do you find? And if you do not find, then don't be scared of 'I don't know.' Where nothing is labeled, then attention withdraws and 'I Am' becomes a pattern. It doesn't always have to function like that also. Attention can be very much part of the functioning of this phenomenal experience, and yet underneath, unbelievable life. Like in the life of a sage, generally they didn't create it, and yet it is not that attention is always withdrawn and no perception is happening. This perception needs attention. There is no perception without attention. So normal perception, in fact, more vibrant perception can happen in the heart of the sage. So attention can be very intimately with objects, and yet the unlabeled existence can continue. In the sense, this is what I meant when I said only after I met my master did I see a flower for the first time, because I was seeing it without the label 'flower.' I only tasted this phenomenal experience. Believe me, move the wheel, otherwise our attention is dissipated and everything is simpler.

And you can use this upon our experience right now. When I say the mantra of the mind is 'What's in it for me?' it says it so. Although this is the maha-mantra—I mean, this is misunderstood—we can't let my mind... it will just keep saying 'What's in it for me?' It doesn't use that exact terminology, but if we notice the content of your... they will read about 'What am I getting in this? What's in this for me?' So as that is happening, are you... it begins in its full color. Sorry, sometimes I say look at something in front of you. In the way I'm also trying to bring your attention to a lot of... your attention to the middle of the tree. Imagine a tree and keep looking at an object at the same time. One of those images will become build. This is my attention, although it is very similar to a very nice movie, then it's a taboo. Christmas is different.

So although it is true that what I am becomes a pattern, it does not require a withdrawal of attention, leaving out a system of the phenomenal experience in its vibrance. Be what you are is completely a pattern to you. When you say, 'I can't tell if division ceases or no,' yes, I can. It does nothing because there is no actual division that has ever happened. The sense of division is caused only by the labels. Even with certain labels of consciousness and awareness, ultimately you must throw these away. So let's look at the same primary divisions. Even in satsang, we say that there is a body and there is a world. One set of sensations will be lumped together in one label called 'body.' Another set of sensations we lump together and call it 'world.' You see, there is no actual made-in existence to make these clumps. There is no need to take one set of sensations and call it 'body' and another set of sensations... then you see, we've taken all of the set of sensations and say, 'Oh, this is thought, this is memory, this is imagination.' Let's dump them together; let's call it mind. There is nothing clear in existence itself. Only for conceptual understanding you need to do these groupings.

Another set of sensations, nothing they were repeated without labeling... whether it's sadness, this is happiness, this is joy, this is bliss, this is anxiety, this is grief today. Okay, all of these sensations, let's put it in a chameleon basket; let's call it an antahkarana. There is no reason to do that actually. So what has happened is that to make up for the mind that will come when things happen out of this existence, then you use all of these videos. We define that which is undefined early because the mind cannot have a limitation boundary. So we will create these movies, which is a pattern of boundaries, and no actual separation or division has happened.

So if you notice another body needs to drink some water, I don't experience the sensations of the drinking or the quenching of watching another body. This is experience in which you can color perception. The perception is happening, and then now you might ask, 'What another perception might come?' that we call it for which point coming say, 'I want to have that both is having.' But then without that perception coming, it is completely possible for water to be had, the sensation of the quenching of the thirst to be experienced. Hey, let's take it first very simply. You need to know what this is called 'drink' from it? You need to know what 'drink' means to drink it? So you need the label 'glass' for the thinking to happen, or thinking to happen? Like a child is born, it knows how to drink milk from its mother's breast, but doesn't know 'milk,' 'drink,' 'breast,' 'mother.' It has no such abuse.

So like gorillas, the tree does not know where it's going to do its next round, and yet the green of the grant happens. Only the earth... it mark does not know that it has to revolve, and yet the movement is happening. But the only ray of light does not know that it has to move in this way at this speed, and yet it moves in that field. Same for sound, then gravity. So none of this actually knows conceptually, and yet all this movement of perception is happening, isn't it? So this idea that 'I have to learn to run my life using small realized that there is an individual I will like this is and that something can be known.' How are you existing now if you do not know the term? Like most of humanity is not whether the world is to existence, but they are existing presumably that we do honor that if we have to make that presumption. And I cannot testify to your existing generally; I can testify to the appearance of some perception which seems like what you call a body.

So now you are having a dream. Suppose you had a dream in which another body was there and it was drinking water. Then that body is turns get Bertram. We're here to examine the possibility of even such a dream arising. Is it impossible for you to have a genuine... you seem to have this body that lives just like this and another body to come in front of you drinking water. Now that you have woken up from that dream, what will you say about that other body that is drinking water? There is it? What can conclusively say that in this situation, undoubtedly, what can you say about the perceiver? So what can you say about the one that perceiving belongs to? What is related to the perceiver? You. So this will be hundred when I say for some time, because we spent so much seeming time being concerned with the content of opposite. You see, I don't need some time, spend some time focusing on what's on the other end without using any ideas, concepts.

Dear Father, dearest Father, I have been following the invitation since I went to satsang and it has taken me deeper and deeper into singles out. I find such deep, nourishing, beautiful reflection on awareness and business and be. I've been seeing that awareness is the source of everything in thermal and business is a source of everything instrument and that being is... and that being is the oneness that is our holy true dear. And I don't micromanage the report in some way because it's already. Awareness is the eye of the eye. This is the eye of the high, ear of the ear, and will be in the whose presence the mind lands on its options because only one thing feels clear: I do not suffer. This is clear.

This is already so good. This is already so good. So give yourself full marks for that. Don't have to censor, 'Oh, this is only one thing,' because it is apparent to most automatically if this thing is not clear. This thing itself is a beautiful turkey themselves, isn't it? Running in this fight... I mean, it is not running this life as 'me,' it is running this life as life itself. And even the notion of 'me-ness' is also part of there. Any difference in that which is an important difference? So because in the way that it can sound like if it has to love this life was meaning, it doesn't have to exist in this plane as 'I am something,' although seems to be normal. This word comes to this existence. I mean is life as a spiritual tradition you call this removing from the head to the heart, okay? Switching the world has good achieve of state of power some person to be this person had imaginative power.

Is there any difference in that which is an important difference? Because in the way that it can sound, it's like if it has to love this life, it doesn't have to exist in this plane as 'I am something' although it seems to be normal. This word comes to this existence, I mean, as life. As a spiritual tradition, you call this moving from the head to the heart, okay? Switching. The world has achieved a state of power. Some person to be this person had imaginative power, but then it starts to discover the true source of power, which was to move itself, which is the life of this. I can't, you know... girls can tell me if it is very mean or something wrong with her. It makes me life on Earth first frustrates to itself as rotation. And I won't without the name because it's a question mark.

Reporter singing perfectly other hill on simply seeing something. Feelings being unsettling just on noticing the bikini and that the gender does not match. Very strong emotional feelings, both the masculine and feminine, now separately. This is in my view, so see if this is some space for this expedition like that. This big thing like this, what I was saying, you can use the term 'man' but even a term 'man' you could pick up the entire lexicon set of language because 'man' implies so many different terms. And you start looking in one direction, it means a man has more facial hair. Facial hair means this implies the sensation size. So it is possible to have an existence without even these very firm rules of masculine and feminine. Why do you have to separate this being? It is genderless. And make her lose emotions about it and say, 'Okay, this is this way and this is that way.' I know it is probably... I know it is prevalent. Just because something is talked about as a little truth, it is very popular to believe. We become popular again. This flag, this flag, and then for the one a little popularity somehow it is beginning as so. The emotions, although they are popular, doesn't mean that they are true.

I don't feel like I can look at a mean appearance of any human and say, 'This is my lovely.' Everything has aspects which are so beyond definition and change actually from time to time. So do we really need to exist in this moment? Do we really need a definition? But that implies if I am this or this implies accompanies actually you are in fact. Beautiful explanation because what it says also, both this and that, it is your very existence. You could be became Maya after a as 'I am' as being for there to be even these qualities, emotion. What gender are you in your deeds? So this is a hunter in reality that was renamed a bartender. Now I'm not saying that, as with everything, I'm not saying that we must take some opposite position. I'm just saying that now will come lessen our acceptance then some masculine. It is possible for that feminine and those expressions to clear out without necessarily they becoming defined. They don't have to define. I use this, become the deal which is happening on the subscriber of you.

Then you said this is this in my view until I go pick up at all brought the feeling in it. It's not working exactly, but something repeatedly felt disharmony.

Now let's even explore this time through something then. Let's approach this: how many is it when you do it from your neutrality? Can you see this happen in your heart? So what I'm saying then, you see, when I say the truth becomes the panic, I cannot use the term 'this is not being a harmony' for anything in this video. I can see that when you are aware of something, it becomes happening. I can see that in your then. What is harmony? Things giving in and a feeling comes definitely. It's time to harmonize the body. Something has to exist in this gram. But this idea that 'I know what needs to be done' with responses can be the dovey into something. So allowing a distance play on our display now without a meaning. I need to draw a conclusion, but that really this is what I do, you know, this is how much a piece on you. You don't know. This is the fact. It's like you don't know anything about that. Everything is taking care of itself. The universe, life itself moves out to be with everything that it is creating for itself appears. We don't have to force it. You don't have to feel like the recipe of my life is wrong. Universally polka check, it is my messing up anybody. The recipe has not made any mistakes. I stay in the singing of this particular design to keep and that time you is picked up naturally.

Yes, you can see like many times I try, I'm not actually very good because that simply come to another position. I'm simply attending to streams. I'm actually here and allowing whatever is going out to play out. However, this can cause a lot of confusion if you click within system a little doubt if you find the different aspects radically. And what is the resistive aspect to this? The feeling that I can fathom this or the feeling that I can understand them, make a framework out of this. We need to remain in darkness then we know more work and for something country to remain in the unknown then what can confuse you? Confusion is just a battle to more and then something cannot be put in a box and you can feel like 'I'm still confused.' But if you feel at home and Daniel, I'm working confusing. So this unknown can sound like to be his curse at some point, but he discovered that it's a greater spacing. I can't need to know, I need more, but nobody can know the truth more than that being. That which has opposites can never lead to truth authority, which there is a little confusion between there. This clarity that we are finding is the opposite of this conclusion and that is not the clarity that a cockroach... I'm talking about that clarity which is clear about the appearance of either but it is not participated in here. You see that truth which does not have two oppositely two lines which is aware of the player of the play of duality, which means I'm concerned in the way about that.

So this knowingness, it is beyond knowing. Empathy is what your is for him as you allow your mind to we have these words. I'm using this one reporter, right? It took me five months to get over the angle for you fun. I feel when we try to catch hold of awareness as an experience but opening our attention on self-awareness during that we will do ourselves. It is an idea, mind itself seeking assurance there. It is all right miss. It's one of the good reporters. Follow all questions arise and fall in whenever Father. I can't stop being yet I have the choice to raise my consciousness to that prior to beginning and begin to be that is already soon. Tamara often, is it really necessary to be in the heart of being? Forget about this term, Father. Rest in the heart of silent. Forget about this term as the first part of what you said is true then you'd only induced so much for being in some career. Guru Sri Mooji Baba Ki Jai.