What is Apparent Without Your Thinking? - 29th Nov 2018
Saar (Essence)
Ananta guides seekers beyond the conceptual frameworks of time, space, and identity. He points toward a reality that is neither 'something' nor 'nothing', untouched by the mind's dualistic interpretations of expansion and contraction.
Time is just a dimension so that everything won't just happen at once; you are not in time.
It is not a movement from somethingness to nothingness, but a movement to dropping all reference points.
What is apparent to you when you are empty of all interpretation and all notions?
contemplative
Transcript
This transcript is auto-generated and may contain errors.
Namaste and welcome everyone to satsang today. Satguru Mooji Baba ki Jai. The words... time's up here. I don't know. I am elaborate, no. Suppose, no suppose you were to deposit fish, because I don't feel like I should say I'm elaborating on, because it might sound a bit different. That's a history. The sense that something changes, the style is just a measure of change, and the idea of change is not fundamental to what is. It is dependent on an interpretation of what is. So if change itself is not fundamental to our reality, then the notion of time itself loses all the power. Because if nothing was changing, there is no concept of time. So time is just, you know, a joke. Time is invited so that everything won't just happen at once. Same with space, because in that, time would just be a dimension so that everything isn't happening at once. I'm paraphrasing. It is dependent on something happening or some change or movement. But one way to look at this is to check what we are and to see whether that is in the realm of change. And if that is not, then time is for what? So in a way, it is a commercial of this play of light and sound, you see. So you are not in time. Time is just an idea. You know, nobody has ever met this time, and we give too much value to past and future, but they are not objects. They're not even tangible objects. It's like the sage was saying: these things that are here now, are they going to die into the past, or are they going to go into the future? It shows that it is meaningless, the whole construct.
So if it is, if you are not in time, and like the other day we were asking, you cannot even place a location to where you are, so this apparent appearance of time and space does not apply to you in reality. So then what happens to all our stories and all the things that we think are so true about us? All out the window. So the notion of, like, 'one' is actually in a way in time because it is open to the possibility of more or less, like none or two; both are possible. But to get to the... I said, so what was being spoken is beyond this quantification, beyond even division and timelessness. Otherwise, what can happen many times when it's a popular notion is that God is, or the Self is, a really old guy sitting somewhere. This timelessness just being on forever means... that's when some representations, which regardless... we really, how old, how old are you? Have been here forever? All these are just objectives to look at this, to age, to have a duration, even to be really old. Our ideal objective timelessness, in a way, you have to be an object. But that which is not an object, that which is not subject to these seeming principles of time and space, that is your reality.
Something happened. It's now experienced that... but this kind of recognition of something, I don't know what it was, kind of... and then maybe some strength that they only was a kind of duiker, whatever sense of grain, and then a sense of expansion suddenly. Then the mind came in and said, 'Okay, now you're...' I don't know, like I can't really put into words. They get into these points where words are not able to capture.
And that is very good. We move in from this idea that we have been able to encapsulate what is, even what is appearing, in these kind of notions, in these kind of ideas, to come into this place of the wordless. What do you see sometimes? That it's an inarticulation that I love, because you come to this point too and you're like, what to say, how to say? No words matching up to what is. So this ineloquence, it is very much symptomatic of going beyond this objective idea of ourselves. What if you didn't consider yourself to be anything? And whatever can happen sometimes is that we go from considering ourselves to be a limited object to considering ourselves to be nothing, and then we have this idea that 'I'm this' or something like that. Or even the idea of just space. There is spaciousness experienced, but you are in that. That means that you can change. And this is going to take also, because many times the sense of spaciousness is experienced, we can also see whether you are that space. And it can feel very intimate, and then the mind will give you an idea, but no, no, you are not even that space, I am nothing, you see. But even that saying that you are, considering yourself to be something which is that nothing. How many don't follow? I mean, completely.
So many times when we even say that actually I am nothing, we've gone from this objective idea of being something to now changing it to nothing. But what if you didn't consider yourself to be even that? Because it cannot be in this spectrum at all. So it is not a movement from somethingness to nothingness; it is a movement to completely dropping all reference points. It is... and this is what someone asked the other day about the 'I' thought, and the answer has been coming since then. Enough we hear in all these various periods, it is not that the dropping of the 'I' thought is a new idea that 'I' is nothing or 'I am nothing.' It is just that you can't make a reference to it anymore. So these things are meatless idols for the mind, but completely natural to you. So if you feel like it's a pretty much struggle, in a way it is good. But in a way, it also shows you, like if it seems completely confusing to you that I have to be something or I have to be nothing and you're not able to solve this puzzle, look, is it possible that you are neither something nor nothing? Neither object nor space nor vacuum? Because all of these are still phenomenal terms.
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Why they need to consume incontinence? Because we came to know what it is personally, and secondly, we feel like this should not be. And because we have made these opposites in our mind, that expansion and contraction are on the end of a spectrum and I need to be on this end and not this. So then we feel like, okay, this is not good, this is what should happen.
Have you ever seen that report from any of the sages saying, 'Okay, today a lot of contraction was felt here, so therefore I was just trying to get rid of it by doing the inquiry' or something like that? Not like that. We come to the loss of all... so they may not even believe something is contraction and expansion. You're not so concerned now what states... that which can appear and disappear is part of the phenomenal appearance. All states are part of a phenomenal appearance. So if there continues to be a concern about what is and what is not, then we're still looking at it in the realm of opposites. We're still looking at it from a phenomenal perspective. So it is not that you come to the dropping of the limited idea, a limited notion 'I', so that you can stay forever in some special state, whether we call it expansion, you know, whatever term we use. It is independent of any state. The ocean doesn't mind whether the waves are... I know it doesn't mind high tide, low tide. In the same way, that which remains untouched by anything, then how is it concerned about whether the state seems like this or like that? What is beyond expansion and contraction? Like what is beyond this smaller than the smallest and because the biggest, both at the same time? Here, you hear a special term here, like here but not there, see? And I'm not picking on words, I'm just looking at all our references and not allowing you to locate yourself in them.
Because sometimes you can... they say, so what is really true? And you heard it's not something often. So we could say, all I know is that I am here. And from one perspective, yes, it's a very beautiful pointing in that way. And yet many times you may get stuck with the idea of some sort of like physical illness, that there is some particle called 'I' which is just floating around with this. As what are you here? He says, what is that one here? She's like, every time joined especially from is a team that every time you try and describe it, it moves away from it. And this is describing what... even the description that every time we try and describe it, it seems to move away from it, is a description of it. No, you talk, you say something about it. So this description also moves away from it. It is the struggle to fly and capture it like this way or that way. And you feel like once we have the valid conclusion about it, then we're getting closer to it. Even a conclusion which describes it in negative terms, which is okay, it cannot be described, is just a description of it. Exactly.
So now the tool we seem to use in our life is this tool of quantification, mind, intellect. So now if you think, okay, no interrogation is possible, then what you have left? So he's saying that cannot be described either positively or negatively. Is it an experience? So it's not a concept, it's not a perception. How is it normal? There were some of us, he lets us continuously move... this continuously is also in time. All the reference points are so limited. What is beyond the duality of subject-object? Because the idea of the subject-object relationship is still within time and space. This is nothing, and this gets tired. This is what in the way the attempt is, but you can't even figure that out. But you need to make this bigger, tired to the point of surrendering anything we have been able to figure out.
But Ramana Maharshi recommended sattvic food. Say something about sattvic quality food.
Actually, I love this light. But if somebody says to me I have to live on food, vegetables, juices, I'll be jumping with joy. But in my heart here is to speak more about what is beyond these Gunas: Tamas, Rajas. What is untouched by any of these qualitative or quantitative plays in this world. But if someone was just to ask me specifically, like I said, is it to visit in the context of the world play, what is the best food choice? Of course, sattvic food is good. I think everything is about lifestyle. It is beyond the only strength we have. Mind is conservative. So it is like, let's put it in another context. Suppose you say the only instrument I have is the mind. So now we figured that this device, let's look at it as an actual physical device, okay? So this device, mind, we refer to it for all the answers. And now you see that, okay, it doesn't know. And it is also coming to a point of admitting, 'I don't know.' And what is aware of that 'I don't know'?
So if two men came and said that there is nothing which is aware of the 'I don't know,' or that there is something that is aware of that 'I don't know,' can you put that which is aware into any of this description? The one that is looking at the device, is there something or not? I don't... you don't know that there is an awareness of this or what? Don't you know? Like, do we even know that we don't? Because this 'I don't know' also can be a very good resting place of the mind this time. But do you know that you don't know? Who are you talking about who doesn't know? One way that is called the all-knowing Self, and we dug it in, we dug and we saw it actually this Self is a big double. You know what Self means? What this is? Yes, by this letter, didn't you, either conceptually or perceptually? And then if it is beyond these two, it seems to be like a label that is not normal. Even that we cannot say. All I know is that I don't know. Many have said, and very wise ones who said, it's nothing fancy to apply the same 'I don't know' on that resourceful... oh, it's not a thing. But I'm saying that really what we're saying is that they're empty of this conceptual baggage, of this conceptual baggage. And we feel like if you are empty of this narration, interpretation, our idea of what is, maybe we are lost. So this is the idea that we're examining. You know that there is immediate fear that comes after how many seconds? And the mind will complain in these kind of questions because it can feel like, what does this have to do with spirituality or God? And we can let him go, seeing that. And he loved the mystery of Shiva at the heart of it. It is Chapter 26 of the Ribhu Gita, and all of this is what is being shared, the mystery.
If you are empty of this narration, interpretation, or idea of what is, maybe it is lost. So this is the idea that we're examining, you know? There is immediate fear that comes after how many seconds, and the mind will complain in these kind of questions because it can feel like, 'What does this have to do with spirituality or God?' And we can let it go, seeing that. And he loved the mystery of Shiva at the heart of it. It is Chapter 26 of the Ribhu Gita, and all of this is what is being shared. The Mr. Holmes body, provisionally, it's a decent, which is a good metaphor. So you start off like Sherlock Holmes looking for the Self, and then we keep getting these clues: it is not in thought, it is not in time, it is not a perception. These are the clues that you're getting as Sherlock, and you're looking for the Self. It does not come and go; it is the unchanging. It means untouched, no matter what appears and disappears. You and I made a list of routine through the present, and Ashtavakra, after reading back to register, so Mom, you are Sherlock Holmes. Why did you say, 'I should not have everything'? But what if I say nothing is clear beyond this clarity, and confusion is your home? Beyond clarity and confusion is where you presently are, just dreaming that you are between these in this duality. And beyond, Lord, you are beyond. You know, previously that summer you were saying this: no distinction, just doing this trick, you know, description where you said okay, anyway, inherent experience. Please, can you say? You can't even say Brahman or Self-consciousness.
So if you did not make a distinction, I was like, you know, meaning in transcribing that I'm doing it, like having that erased to not making just this whole seeking, fighting with your mind. And it's, you know, it's saying that it just fell off the... which I mean, if something comes up, it's like that once. If you say, 'Okay, don't make a distinction,' I mean, I will be celebrated or say, but it's just that whole feeling of make... even if it did make a conclusion, it doesn't mean anything. It just didn't stop meaning something that we accept this or that, or 'I owe this way or that way' or whatever. And it's up somewhere on the line. And this question, 'But then who am I?' You know, I mean, I think if I just left there, would you just be a sound? Even just this question, just let us just be honest. I was also just gonna... yeah, and you didn't. It was, you can see the water or tasting something or doing something. It seems that there seems to be an 'I'. I mean, you're not actually thinking to explain it if you're not. Yes, we have the second part, then it seems like there's an 'I' who's doing it. There's only one. I think about it when I'm doing this, there's no thinking about it, you're just doing. So who is it? What that just comes and you start thinking about it's tough.
Come on, one sec. Okay, you just keep quiet and don't make a distinction. Each one, the sound, the daughter, distinction, distinction. Even in that one, so you took the thorn, yeah? Distinctions fell apart.
This, you know, sometimes it feels that you just watch all of this, the talk also, the doing also. Not like 'consciously I am watching it' kind of thing, not in that sense. But it's sometimes it feels you're involved in that scene, you see? Then if you damage that, like, you know, the movie, then you want to apply them and then you stop dumping, but then it gets into a loop somewhere. But not all here again.
Yeah, then you would use the point in all distinctions fell apart. Yeah, this distinction of doing, you're not doing with another city gestation. I still know she's over there. The need for it to mean something. The need for it to mean something, or even to say, conclude that it is meaningless. These are habits. Like, 'What does this mean?' There there was, but is effective. Could see fire. If I am the true awareness which is always here, I would not be eating what's gonna come after the king one time. The true awareness which is always here, right there. What is will follow when reality of ignorance... then truth is naturally present. And about a face before, and is it exactly the same as saying that all things are perfectly resolved in that bowl? It may not sound same, which is exactly the same. Any of ignorance, truth is actually here. What is here? Play with this clean a bit. Do not come and go, and it is completely apparent to you when you are empty of all interpretation and use all our motion. Maybe you haven't found us in pool. What is apparent to you when you're not thinking about it? You are. You lose some. They need even to report it. Just did it come from that? It's still there. And then don't try to make your lips move. Hold on, not right until lotion invention, all these putting versus the moment before. Which I mean, the 'I' appears to claim, and then you say 'I' appears. And what is it? Where does it appear as that's kind of appearance itself? That to say that 'I exist' or if the same itself, it is inherent.
I think that not saying and singing, but feeling a sense of sense of doership or sentient, like existence. Existence when you say that, thank you. Play with this, yeah. There's no... I'm doing it, but there's not so much to say about actually like how it is here. It's just everything that could come up, like we talk, whatever, it's just dismissed in a way. It's just not focused on and just then there's a knowing. And maybe it's just a news and I don't know, but just a sense that that's not all there is. There's something apart from all those manifestations, all those thought concepts, yeah, patients like everything that we could speak about. Okay, I think that's like... it's just pointing to something that there might be something more than that, you know? Openness to the possibility of something beyond to manifest.
Gogi, how do you get into thoughtlessness state? That is the secret I am sharing with us. Those total kripa is ke liye, and on how to is our Guru kripa. That's what I'm sharing everything. There's no what the secret behind beyond what I'm chasing. But what he really spoke about, Manonasha, actually very literally put on lead into the destruction of the mind. I take the dissolution of the mind. But to think about Maharajah is not normalized because keep saying, 'I want the dissolution of the mind, I want the dissolution of the mind.' That is retrieve it and that is mind itself. Get to get to one of my cell. You can forget about Manonasha at least. Nurses also exist at all. Thank you all so much for being in Satsang today. Satguru Mooji Baba Ki Jai. Guru Kripa Ke.