What Is Greater Than Everything And Smaller Than Nothing? - 13th Dec 2018
Saar (Essence)
Ananta challenges the seeker to move beyond intellectual understanding and conceptual traps. He emphasizes that true reality is found only by transcending the discriminatory mind and the sickness of seeking, resting in the 'not knowing' of our original nature.
The eye seeing forms is equivalent to blindness; the ear hearing sounds is equivalent to deafness.
You are the donkey; the whole world is the donkey. If you don't mount it, the universe is wide open.
To know even one thing is to know too much; even 'I don't know' is too much knowledge.
fiery
Transcript
This transcript is auto-generated and may contain errors.
Welcome everyone to satsang. Satguru Bhagavan Ki Jai. Reading a passage; the passage is called 'The Basis of Awareness.' When enlightenment is expanded, the mind is always calm. Go along with things and consciousness runs at a gallop. I wish to be rich in enlightenment though personally poor, generous with virtue though emotionally aloof. Hear and thus every day, thus all the time. But tell me, what is this? Try to express it outside of discriminatory consciousness, intellectual assessments, and verbal formulations. This reality is not susceptible to your intellectual understanding.
Now, those who think, attend, and reflect all have some intellectual understanding. But then when they turn back to examine their own eyes and think of the mind that thinks, at this point, why do people unknowingly say it has never been blue, yellow, red, or white? It has no appearance, no form. I tell you, this is what I call talk; it is not your original mind. How can you think of your original mind? How can you see your own eye when you look inward? Furthermore, there is no seeing subject when you look inward. Furthermore, there is no seeing subject.
Some people follow this in one gulp, so their eye of insight opens wide and they immediately arrive at their homeland. When you are looking inward, furthermore, there is no seeing subject. Some people follow this in one gulp, so the eye of insight opens wide and they immediately arrive at their heartland. How can people nowadays reach the point where there is no seeing and no hearing? Everything is always there. You see people, houses, and all sorts of forms like boiling water bubbling. When you were infants, you also heard sounds and saw forms, but you didn't know how to discriminate. When you were infants, you also heard sounds and saw forms, but you didn't know how to discriminate.
Once you came to the age of reason, then you listened to discriminatory thinking and from that time on have suffered a split between the primal and the temporal. Once you came to the age of reason, then you listened to discriminatory thinking and from that time on have suffered a split between the primal and the temporal. At this point, it is inevitably hard for people to restore natural order even if they want to. Those who attain enlightenment do not see walking when they walk, do not see sitting when they sit. That is why the Buddha said the eyes seeing forms is equivalent to blindness, the ears hearing sounds is equivalent to deafness.
How can we see we are as if blind and deaf? When we hear sound, there is no sound to be heard. When we see form, there is no form to be seen. What we see and hear is all equivalent to an echo. What we see and hear is all equivalent to an echo. It is like seeing all sorts of things in a dream. Is there all that when you wake up? If you say yes, yet there is only the blanket and pillow on the bed. If you say no, yet all those things are clearly registered in your mind and you can tell what they were. If you say yes, yet there's only the blanket and pillow on the bed. If you say no, yet all those things are clearly registered in your mind and you can tell what they were. The same is true of what you see and hear now in broad daylight.
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So it is said: what can be seen by the eye, heard by the ear, can be studied in the scriptures and treatises. But what about the basis of awareness itself? How do you study that? So it is said: what can be seen by the eye or heard by the ear can be studied in the scriptures and treatises. But what about the basis of awareness itself? How do you study that? They don't know; it is called just being there. Just being there. How do you explain the logic of just being there? It's unavoidably hard to clarify. If you can clarify this, you will finally know that true reality is always there.
Many Zen specialists say the mention itself is it. Then what about when you're dying or too sick to speak? Is it necessary? It is necessary to penetrate this experientially before you will get it. Have you not read how to seek a conversation wherever the ancient sages gone? They all said, 'What?' What does that mean? That 'what' itself is the sages. You people either interpret literally or else fall into conventional echoes of what I said. If you don't fall into echo-like expressions, you fall into worthlessness and speechlessness. This reality you actually cannot figure out by conceptual interpretations. If you keep any of that on your mind, it turns into an inclination eliminating you from yourselves. This reality you cannot actually figure by conceptual interpretations. If you keep any of that on your mind, it turns into an inclination eliminating you from yourselves.
Even if you try to attain harmony by means of mystic devices and wondrous doctrines, you will certainly be unable to do so. If you do not think at all, if you do not think at all, though that won't work either. You must personally experience it before you will attain clear vision with no doubt. As for what are called the two sicknesses, when people today studying Zen learn it wrongly, it is because of no more than two sicknesses. One sickness is speechless, formless, motionlessness in the realm of the mind-body complex where you say, 'Even if the Buddhas and Zen patriarchs came forth, I would still just be thus.' Even if the Buddhas and Zen patriarchs came forth, I would still just be thus. This is one sickness.
Next is to give recognition to that which speaks, hears, works, walks, stands, sits, and reclines. This is also a sickness. Do you know that activity is the root of suffering, sustained by the power of wind? If people can get away from these two sicknesses and can engage in total investigation, someday they should wake up. Otherwise, there is no cleaning things up. There are also two kinds of benefactors who speak bitterly as an expedient for two kinds of students. Students of one type make up lash-nails on their own and express things on their own, advancing and withdrawing, raising their face and joining their palms, thinking this to be the way of Zen. Benefactors seeing them this way speak bitterly to them saying, 'You have misunderstood. Why is your attention so fixated when there really is no problem?' This is one kind of benefactor.
Another type of student says, 'I do not understand. I do not know why because I am not doing that at all.' Therefore, benefactors seeing people thus tell them, 'There is nothing the matter with you. Why do you seek to understand and commune?' This is another kind of benefactor. If both the former and latter types of students hear benefactors speaking like this and are able to turn their attention around and study through experience, they will be able to attain clarification. If they just say, 'We don't understand,' they are creating their own stagnation. Even after a thousand years, they will just be the same. Fortunately, you are in its very midst. If you go on saying you do not understand and seek to tune into it, then will you ever be done?
Do you want to understand? You must not set up limited measurements. Do you want to understand? You must not set up limited measurements. You must apprehend it directly before you can get this. This one is called 'Stop Opinions.' The third patriarch of Zen said, 'Don't seek reality, just put a stop to opinions.' He also said, 'As soon as there are judgments of right and wrong, the mind is lost in a flurry.' These sayings teach you people of today what to work on. When you read a saying, 'Don't seek reality,' you see there is no further need to seek. When you read a saying, 'Don't seek reality,' you see there is no further need to seek. This means you are still entertaining opinions and are in the flurry of judgments. After all, you have not reached the state of mind where there is no seeking and are just making up an opinionated interpretation.
In this part again, the third patriarch of Zen said, 'Don't seek reality, just put a stop to opinions.' He also said, 'As soon as there are judgments of right and wrong, the mind is lost in a flurry.' These sayings teach you people of today what to work on. When you read a saying, 'Don't seek reality,' you see there is no further need to seek. This means you are still entertaining opinions and are in a flurry of judgments. After all, you have not, all of you, reached the state of mind where there is no seeking and are just making up an opinionated interpretation. People who study Zen nowadays are all like this, reading a transformative saying and reaching an insight into the words and then trying to apply it to all things, thinking they are all the same. Keeping this in their hearts, they think of it as their own attainment, far from realizing they have lost their minds by entertaining an opinionated understanding. They cling to it and will not let go. What ignorant grimaces!
Would you like to attain a state of mind where you seek nothing? It is: do not conceive all sorts of opinions and views. This non-seeking does not mean blanking out and ignoring everything in everyday life twenty-four hours a day. When there is unclarity in the immediate situation, it is generally because the opinionated mind is grasping and rejecting. How can you get to know the non-discriminatory mind then? How can you get to know the non-discriminatory mind then? Thus, when an ancient sage was asked if the created and the uncreated are different, he said they are not. Skies, rivers and seas, winds and clouds, grasses and trees, birds and beasts, people and things, living and dying, changing right before my eyes are all called created forms. The uncreated way is silent and unmoving. The indescribable and the unnameable is called the uncreated.
How can there be no difference? When Master Yongjia said, 'The true nature of ignorance is the very nature of enlightenment; the empty body of illusions and projections is the very body of realities,' these two are each distinct. How do you not understand the logic of identity? You have to experience the mind without seeking, then they will integrate and you will get to be trouble-free. This one is called 'Emancipation.' In ancient times, a Zen worthy asked an old adept, 'What is essential for emancipation?' The old adept said, 'Fog is rising from your feet, Reverend.' At these words, the Zen worthy suddenly got the message. In ancient times, a Zen worthy asked an old adept, 'What is essential for emancipation, freedom?' And the old adept said, 'Fog is rising from your feet, Reverend.' At these words, the Zen worthy suddenly got the message.
Do you know about emancipation? If you formulate the idea that you can understand, then you are blocked off from it. Do you know about emancipation? If you formulate the idea that you can understand, then you are blocked off from it. Later on, another adept said, 'I dare not turn my back on you, Master. The fog is rising from your feet.' Then there is a story of Dongshan. Dongshan said, 'Where are you going?' The monk replied, 'Into the mountains.' Dongshan said, 'Flying Monkey Ridge is steep, a fine sight.' The monk hesitated. Dongshan said, 'Reverend.' The monk responded, 'Yes?' Dongshan said, 'Why don't you go into the mountains?' At these words, the monk suddenly got the message.
The ancients were quite direct in their ways of helping others. Whenever people came to them, they would show them. In this case, he said he was going into the mountains. What does this mean? People today do not realize clearly, inevitably making an understanding by a bit of understanding; they have blocked themselves off. People today do not realize clearly, inevitably making an understanding by a bit of understanding; they have blocked themselves off. One can only investigate comprehensively through experience; one cannot understand just by intellectual interpretation. Once you have comprehended thoroughly with unified comprehension, you will no longer doubt. Okay, last one. I can see you were getting tired of it. This one is called 'Not Moving.' Sometimes when I question students, they all say they do not know or understand. They just say they eat when hungry and sleep when tired. What...
By a bit of understanding, they have blocked themselves off. One can only investigate comprehensively through experience. One cannot understand just by intellectual interpretation. Once you have comprehended thoroughly with unified comprehension, you will no longer doubt. Okay, last one—I can see you were getting tired of it. This one is called 'Not Moving.' Sometimes when I question students, they all say they do not know or understand. They just see the eat when hungry and sleep when tired. What redemption is there in such talk? Do you say you are not cognizant of the day, the month is long or short, and do not care whether it is a leap year? Who understands this affair of yours? Now I ask you: how do you explain the logic of not knowing? You hear others say this, you say it to yourselves, but have you ever understood the principle of not knowing?
An ancient said: 'Not knowing means nothing is not known. No, they have not reached.' An ancient said: 'Not knowing means nothing is not known. No, we have not reached.' This is called unknowing. So, there are two people today; each the unknown steeled. This is the realm of the sages. How could it be like the blindness and not understanding the people today call not knowing? If you go on like this, always declaring you don't know and are not concerned, how will you communicate if someone questions you? There might be no one to continue on the role of them. It won't do to be like this. Make a choice carefully.
Okay, so I lied again. Is it that sicknesses in high school? There are only two kinds of sickness. One is to go looking for the donkey riding on the donkey. The other is to be unwilling to dismount once having mounted the donkey. In my school, there are only two kinds of sickness. One is to go looking for the donkey riding on the donkey. The other is to be unwilling to dismount once having mounted the donkey. You say it is certainly a tremendous sickness to mount a donkey and then go looking for the donkey. I tell you that one need not mind a spiritually sharp person to recognize this right away and get rid of the sickness of seeking. So, the admiring it stops.
Once you have recognized a donkey, to mount it and be unwilling to dismount it is the sickness that is most difficult to treat. I tell you that you need not mount the donkey. You are the donkey. The whole world is the donkey. How can you mount it? If you mount it, you can be sure the sickness will not leave. If you don't mount it, the whole universe is wide open. Once you have recognized a donkey, to mount it and be unwilling to dismount it is the sickness that is most difficult to treat. I tell you, you need not mount the donkey. You are the donkey. The whole world is the donkey. How can you mount it? If you mount it, you can be sure the sickness will not leave. If you don't mount it, the whole universe is wide open.
When the two sicknesses are gone and there is nothing on your mind, then you are called a Wayfarer. What else is there? That is why when Zhao Zhou asked Nanquan, 'What is the path?' Nanquan replied, 'The normal mind is the path.' Now Zhao Zhou said suddenly stopped his hasty search, recognized the sickness of Zen masters and sickness of Buddhas, and passed through it all. After that, he traveled all over and had no peer anywhere because of his recognition of sicknesses. One day Zhao Zhou went to visit Zhu Yu, where he paced back and forth brandishing his staff from east to west and west to east. Zhu Yu asked, 'What are you doing?' Zhao Zhou replied, 'Testing the water.' Zhu Yu retorted, 'I haven't even one drop here. What will you test?' Zhao Zhou left, leaning on his staff. See how he revealed a bit of an example, really quite able to stand out. Zen followers these days all take sickness for the path. Best not to let your mind get sick.
I'll get that. This is from these Zen lectures by Foyan in a book called 'Instant Zen.' Everybody can get it. Well, instant, instant Zen. I was reading in no proper sequence, but we also—sorry, instead such a small box. This small and heart I didn't get, but where is this being?
Just ruined this tiny box in one day like this one time.
Where are you if you keep identifying with this one? And then you are like using—I was in house might be great, it's beautiful rollercoaster. But can you actually get on the roller coaster? Can you actually get? But if you identify, then you're on. To identify—what is identity? Identity in language also funnily has a lot of clues. Identity is like a separate entity. If the entity—so if you separate it, if you discriminate, if you make distinction, then you can feel like you separated yourself from yourself and you then get onto this roller coaster. And what is this little roller coaster? Over to the boundaries of it is this heart it can get. That's all. And the minute you identify with that aspect, it can seem like that's it. To get it is to want to do not get it. This hell easy, but you are not that.
Now, break you out of this groove, push you beyond these boundaries. So all these positions are the sicknesses that the master was talking about. This way, all that—what is outside this box? Are you inside or outside? The question you think—good, it's a big question because I said break out of all these framing of opposites, and yet I said inside and outside, and you buy into that shrinking. You know, we see there is no meaning to inside and outside. There is no meaning. And got it and then get it, but neither is it meaningless. How to cure you from the sickness? This kind of just like that. What is the cure? The cure is to be empty of conclusions, including this one. Allow this silly one to make these claims for now; you don't bother with them. Allow this deluded one to make these claims for now; you don't bother with them.
The sage spoke about something very beautiful with her health is pertinent also because we can come into this sort of mental not knowing. Because we said to know even one thing is to know too much, we can get too much into the mourning of 'I don't know.' All I know is I don't—title is like this kind of thing. So this is also to know too much. Even 'I don't know' is to know too much. Here you're not lost. That was just an idea, the belief in the identity, even the seeker identity as well. You are lost if the objective of the mind in a wailing is to make you lost, you see? Then when it comes and says, 'But I am lost,' if you were really lost, then would it come complaining that 'I am lost'? Because it's fulfilling its objective, you see? It would feel very comfortable and confident and opinionated, get it? So in its complaint 'I am lost,' then how come it's not celebrating? I'm asking you not to mind when you feel lost because it is a misinterpreted just and video. Yes, that's what it means. Don't mind. Not to mind is to stop grasping the words, getting it. If it can be gotten, it is not it. And yet if you haven't got it, it is not it. These are boxes. I'm just exposing them at the risk of confounding you or confusing you. In a way, if I'm just exposing our intellectual boxes, if you've never lived in these prisons, if none of these boundaries apply to you, what would you see? We take the home. What is beyond the opposites of knowing and not knowing, being and not being? This is like you were demonstrating this now.
I feel like Instant Zen sometimes makes this like being also too strong a position.
Yes, yes. I only came up with this question: can you stop me? Then it's like become like the corn itself, it becomes the shield and you have to pull that out. The corn itself becomes the shield, like some sort of a defense. Are you not not? How you just be? Good. That lostness is good because our conclusion because too opinionated. The fatal scientist, to borrow his word. And this is not true anyway that we are just being. And I'm not even saying in that direction, which is like we always be in something awesome. I'm not talking about in that direction; I'm talking about in this direction. We prior to being. Stress of not being able to control—if it feels like stress to you, it is okay. And you know, Instant Zen can make it more easy. Let me back, I'm back. But you'll notice your doubts. Notice your doubts because I notice they will follow a pattern like this: 'Maybe satsang is great, but...' Yes, right now I'm free, but nothing ever meaningful has come out of the after that. But no matter how much you believe it, nothing meaningful has ever been spoken after that. Cleanings? Yes, yes. Right now no person, but... and if you like something as relevant as we said before, the birth is coming after it.
My gesturing and the ridiculousness of the story is apparent to you because you could say this every right now. Right now there is no person. And just like saying, if you were to expand on what we usually buy into is: right now there is no person, but what about that non-existent one in my projections? What to do with that? Because in every right now you could see this. So even in our manifest existence, there is never the experience of this person, you see? So then what are we asking? We are coming to the doctor and saying, 'I have no illness right now, but in my mind there is a possibility that there could be some cancer or something. What can I do to treat that? Or what can you do to take that?' And then you might say, 'Then take away this power of projecting,' you see? Well, if it was taken away, how would we meet him this week? Like she made a request that day, and I'm paraphrasing that she said, 'Good support, so you take care of it.' So done. 'So I don't want to have this projection anymore.' Then what is all this? Also projects to take the content of the projection itself as reality and then say within the projection, 'The projection should not be there anymore.' Within the projection, within the dream, the dream should stop.
That's why as I've been pushing you, you know, out of this paradigm that you are here in this way anyway, that you're here in this way anyway, that any of this is Angelo anyway. Because all of this movement, all of this movement only happens on pretense. First we give some reality to this just at all. In fact, you can go as far as to say that everything which comes and goes is just a thought. Everything that comes and goes is just a thought, you see? Broadening the definition of thought, using the broader definition of mind. But it couldn't hurt. Once you see that all these interpretations are just thoughts, you will also see that what we make to be in the so-called phenomenal reality is also just a thought. So this is the pretense which I want to break you out of, like too much credence to this phenomenal appearance. And the requests within the phenomenal appearance: 'Will you rid me of this within the...' Like the dream character within the dream should be free from the delusion, but that one is itself the delusion. Itself is the delusion.
How does he simple ways to say that whatever you can consider yourself to be, you cannot be? Whatever you can consider yourself to be, you cannot be. Because even that will be stuck in this on the highest and the lowest. See, if a tiny box for you in reality, what is the highest you can consider yourself to be? You know, everything, you see? Everything. Good. The Absolute or the Self-awareness, it's something. What is the lowest? But again, no work, like no quality is nothing. What is nothing? Worthless? Okay, that's additional thing. Okay, worthless is another way of looking at it. But then you say nothing, you see? Like we have known, like no entity, no existence, no tangibility. So between that everything and nothing. Now besides that, on top of that everything, what is it beyond that everything? This is where the mind will protest. Observe this. Observe this moment even if it is irritating the hell out of you. You observe it because I'm saying that if you put everything in the definition of everything—everything in the definition of everything—I am still asking: what is beyond that everything? Okay, now you put that which knows it also in that everything. Put that which knows it also in that everything, and I'm still asking: what is beyond that was before being? Yeah, but that...
Beyond that everything, this is where the mind will protest. Observe this. Observe this moment even if it is irritating the hell out of you. You observe it because I'm saying that if you put everything in the definition of everything—everything in the definition of everything—I am still asking: what is beyond that everything? Okay, now you put that which knows it also in that everything. Put that which knows it also in that everything, and I'm still asking what is beyond that. What was before being? Yeah, but that is also practice now because we heard this from Maharaja, we've heard you say before 'I am,' so that is not causing interference. So now everything is included. Everything. Now what is more than that? He said also we learnt this over the years, that occupy that which knows it, that which sees it, that which is aware of it; all of that is also included now. What is more than that? 'I am' also, now include that in everything. 'I am' like this is also included in everything. Even this 'I am,' whatever we consider 'I am' to be, included in that, and I'm still asking.
And the same on the other side. Like this nothing has nothing, includes nothing, there is nothing in it, but what is smaller than that? Watch what happens. Watch for yourself. Still trying to compare, still trying to understand. But you can also not take this position that is purposely doing this because actually, he is showing us that you cannot understand. So I am not even playing with this stuff. Some of you are playing that, 'Wait, is it?' I'm saying, but what is greater is like, yeah. So what is smaller than nothing? I am not falling into this trap like that. But I want you to really... what is smaller than that which already is nothing? Any optical questions? I mean, it's a nothing, how can the sun give you smaller? This is your... you have to observe this stuff because it is... okay, I don't know if I should say so much. Good, okay, let me see.
So it is this stuff. Easy. Like for example, logic will define your boundaries. You see, what is logic? You define what is right, what is wrong, what is, what is not. What did I say? Check within the parameters of language a meaning. What is smaller than nothing? Yeah, so you observe this. Yeah, that the fight will come and say, 'But that doesn't make any sense.' And yet I am asking you to look. The whole reason I am asking you to look is because I know it makes no sense. If you were still to claim the boundaries of only that which makes sense, then these boundaries are well defined by intellect. We never need to come to satsang. What is greater than everything and yet smaller than nothing? What does it? Yeah, now whatever we will see or understand on more about what sees all of this, put that also in the box of everything. Jesus flown, yet the goose has flown. I sent you to this in the conceptual. Greater than, greater than everything. Trend is more than in the day everything now is to mind all that you have.
Okay, so where else can the answer come from? What is beyond mind? So he said everything included, including the one that sees, that knows, that understands. Even the one that we think is always here, does not come and go, is the unchanging Self. All of this, everything is included in everything. What is greater than that? Even that one way for which there is no word. I'm gonna make a screen room, green room, instead of the level with nobody uses the library anyway. So with this sound, we can make the studio come, screaming room. Yes, possible. It just put material available, you can block easy.
What is getting attacked? See what is getting attacked. Something very fundamental we gets open this kind of thing. Like the... if you were one year old, it would not attack. So what grew up for me? It doesn't really feel like an uncomfortable thing to be looking at. We know you're talking our registration, but but I rather see is that, you know, it's just the limitations of the mind. That's it. You know, I can't say like what's about, what's beyond, because it's just... it's just the limitations. I think that's what it's getting obvious. And then even if I will try to, you don't see what's greater than the greatest, it's just always plants again to its the limitations of the mind. Yeah, there's just nothing I can know beyond or, you know, it's just not possible. You know why it comforts me in a way? It is fine, you know, maybe able to see this man.
But that which cannot be known by the mind is that which cannot be known by the mind. That is also included in everything. Do you know? I'm not saying it's good news or bad news, I'm just asking: is this true? Yeah, this one included in there everything? Yeah, this one that wants or doesn't want is included in everything? Yeah, how does some proof? Yeah, this 'I,' this is one reactor.
Father, there's a tendency to be able it. You ask when you usually provoke like that, yeah, there's a tendency to targeted you and say that there is no... what does a girl even without that is? It's obvious. I don't have to leave the name for it, no it.
Was just I put mortals actually. We have to say that it's not time to see any of your client, but also I don't feel bad about it because there's a sense here that I'm freeing you from the clutches of a thief, you see? Like I'm freeing you from the clutches of a conman softly. So although you can feel like something worthwhile is being lost and it can be seen like some calls for grief, and I can feel something by heart, some not not like you see my children cry, but but sometimes as parents you have to do this. And these things can be especially seeing painful when it start to be like, 'But I was getting somewhere.' You... it's like just like when I was getting somewhere he comes and says like that. Just like, 'But now I'm worse than square one,' which is so.
This one, this self-concern, you see? This apparent self-concern, this checker by this one who pleases you, this idea of you. Does it always have to be like painful and stuff like that? You know, you know looking and oh my god, I don't like fire because it's like you're kind of kishi but I feel like you know then you perf you bet oh yeah we're at fire. No, it's a good thing. Maybe just you know it doesn't have to do, it doesn't have to be, but it is not uncommon. Yeah, it doesn't have to be. I mean between like I keep saying there is more template so freedom. There is no distance is 10 trees but many times you can see then a little time that will be speaking in satsang, some of you can relate to the symptom, some of you can't, that's fine.
So this is like a quick expression of that rollercoaster. Caught it and didn't get it. Getting it, getting it, getting it. How dare he? Yeah, neither sitting. Yeah, because what is our element right now? The moon element for all of us is the seeker identity, is it? But our clothes will not work. Our tactics will not work. So if you say, 'I see that my number one identity is the seeker identity, so actually if I stop seeking then is when I will get it,' that is still the seeker, you see? So we can't just say stop seeking or keep seeking because it is... because that is also advice for you too as to how to get it.
So if you have a ploy like that itself, 'I see that my seeker seeker does not actually fine fine, so if I yeah then I stop the seeker seeker, stop playing the seeker seeker, then I will find fine.' But that is still the seeker still trying to find fine. I might know why I am saying fine fine. And I can either get it by getting it or I can get it by giving up. Is both the same thing that I can get it? The ploy of getting it, I still mad rollercoaster is still in that box. So this is him. We will talk about the solution of the ego's makeup. Ploy don't work. If it was that simple as these simple poisoned could just work. See how easily I can on send the ego by killing it or by destroying it, or I can be rid of the who by loving it. With the wanting to be rid of something is not really love, then it just deploy just oppose.
The truth is not to be found in these boxes. Our greatest tactics mean nothing. What are you then left with? If your experiences both perceptions, if your perceptual experience has been nothing, if your conceptual things either position be nothing, I will now left will be empty. They don't know. Thank you so much for being essentially solution. Mooji Baba Guru Kripa.