What Is Here When You Don't Know Anything? - 5th November 2018

Can we just—I don't worry that or not. You realize this over and over that once something comes out of our mouth, then also we like you have to stand up for it and take a stand about it. And many times we look back later and they will, 'I totally believe that,' so much so. So we just being around, but we're seeing that because all the sages say, 'Be empty. Empty yourself of all this pointless mind.' The other side, this fruitless thinking, conceptualization, knowing, whatever you want to call it. So they keep saying this, but somewhere we end up picking and choosing. We still grasp onto something and we want to let go some of the things. Now, obviously we feel that that between a grasping on to who will bring something to us. If I hold on to this very true, bringing this to me. So what is—what is it that this can bring to us? The story of our lives, our judgments, our interpretations, our ideas of what is good, what is bad, even what is true, what is false.

And we start—as we start exploding this, we will see that this is how all this conditioning was picked up because we felt like, 'If I have—if I knew this, then I can do this, right?' What this, when I can be like this to be a certain way. If I have had it, we had to know something. But just to be, what did he do? Now, the thing is that if to be a certain way was the greater position, if you like, me plus my knowledge would make me 'me plus', which is this great one. But just being without this constraint of what we present ourselves to be or what we consider ourselves to be, is that the order? Is that open your hands up signal announcer? So this is the thing: you're being empty of these concepts. And you—what you consider to be your story to be of concepts that you consider to be of value to you—is that greater with these concepts or without? And if you're smart, you'll say it is the unchanging being. But I'm talking about how does it seem like? How does it feel? And you see, how does it present itself? So you with concept is never greater than you without, even if the concept is very scriptural. Because of you that is here now, what does it mean actually? What is missing in it? It brings us back to our original question. Let's bring all the way: Who is here now when you forget your limits?

Whenever there is this let go of all the construct, yes, there is immediately then a grabbing hold of something. But it's not a grabbing hold of concept, more concepts. It's so grabbing hold onto body sensations. It's like it's to anchor it so easily if attention goes to this sort of anchor. So then what happens? Who are you then?

It's—it's like I'm anchored, but I'm not. There's like I am space, but they are just parts of yes.

So now we don't know either concepts of space or anchor, actually. Okay. And we're not trying to keep our attention in this video. I mean, we have no expectation about what should happen. Okay. Easy now. And inquiry is coming saying: Who are you when you have no labels? Suppose, who are you when you have no labels? Then it seems like this attention is now getting anything. So now if you didn't have labels for or any concept of what should happen, like 'I should be spacious' or 'more spacious' or 'less spacious'... we didn't have any spiritual pocket whatsoever, not even satsang terms now. Oh, what is here? Can it be this simple? Exactly. But you will know the mind of success. It really is; it can be this simple. What you are, so can it be this simple? Me, you've heard a lot of things play. Okay.

Susan Collins, why can't—why can't it be a boycott? How many others lost? No idea what I'm supposed to work hard for it. I think the difficult situation comes then visitest. So whether appealing that space and know that space well enough... if I—I was staying that space as respect to like how much I've been there before and then these weakness, then suddenly there is this belief that I must go back to whatever I know.

And suppose if we think that you just said will not do, I do it. Suppose it is just not true, good friend would ya. Anything that is future, there is no future. So forgettable. And I don't see these ideas because this idea is very oppressive, actually. And I might say it tomorrow, but it can be very oppressive actually, which is that you have been in this long enough, then my tomorrow should be like that or should never be stuck all my life it changed in this way. So it's just like you found the magic apple, but losing... but see, tomorrow this magic apple won't be there. So what is the point of eating it now? And when you could get stuck in that, how many times will clear up this in satsang that right now it is fine. Right now it is fine with you. It is fine music. But when I leave, in order that we might do this, this is the problem. This is the thing that will be my true test is whatever same. But when it comes to the real stuff, then what is gonna happen?

So if you forget about test, forget about having to stay a certain way, if you forgot about all the benefits of enlightenment... if truth had no benefits, truth for truth, you will not keep you at peace, will not give you love to meet others around you happy, you will not also want to necessarily help anyone. Suppose nothing. And also this is good, easiest good, good. Because if it is truth without conditions, then it can breathe as criticism when we do. Maybe I could do it so many conditions: it should be like this, it should lead to this, it should become like this, my life should then we come to this way or that way. It's already too much burden. It's like trying to see your original face but putting on masks. Our future of 'should be' is to Barneys. So suppose none of this is true now. Thank you of everything that you think you either want. I think you know away nothing means please visa just nice, nice. Point is what we will be already there. This is nothing because this part England also I have an opposite like something.

But when you're saying if I know that you we in this play, some words have to come out. So you're using them that way. But many times you get also stuck in ideas of nothing or even the idea of space. We can be stuck in that. Which you are is not even space. It is not nothing Athenian space also both motions to no way there was Enzo would come next. He's not going to say existence is the notion, but I have on existence, being and not-being, and these are very motions which I've used for many years as well. But they also just motions. There is no such thing as existence or non-existence.

Oh, and one thing I can see if I can still feel like this, I am here. Yeah. So we can hear as well get lots of complaints me. Do you see one thing I can definitely still see is I am here.

Where is the 'here'?

Does feel and I'm still here. When is—when you ask where is equal to point pinpoint, but you said this look probably like the only thing I can say now is that I am here pointing this way here.

So I am just saying where music is the only thing I can see but and before I can say that you can't say that there is no here and there because you're so authoritative about it.

I wanted to check it. In that moment felt like that I'm still here and there is like I'm interacting it's with you is not me, it's not me. But now it feels like I don't know who is interacting it home now we repeat that. Now I'm learning right now I'm looking at for sure but—but yeah, I don't know how to answer this question because whatever I say it doesn't keep it true. Yes, yes. It feels like the 'I' is shifting and then and then this David apply which is not shifting. One 'I' that is like that—that wants to come out the answer is shifting all the time and there is a Depot on which again that's just like worlds but it's like how deep is it? But that—that—that one is seeing the one like trying to give answer but there is no location that can present initially. I was going to say like 'here' is like you see is not a physical place all right. But what if 'I' itself was an ocean, you know? Because then there's no need for quality guy. Yeah, yeah, you better not be notion.

So now is it what is the motion and why should mean that which is this an idea? It comes, it goes. Use is not always present; it is just a concept. So when these concepts are not valued, no I can see is like a witness, like an aliveness. Doesn't have an agent, doesn't like wants one thing and doesn't want one thing. But even—even the thing is happening directly as well, then how is it aliveness? Poses do you see? It's like madness but nothing.

You see, it is like a notion. So now, what is the notion? Why should we mean that which is this? An idea—it comes, it goes. It is not always present; it is just a concept. So when these concepts are not valued, now I can see it is like a witness, like an aliveness. It doesn't have an agent. It doesn't like one thing and doesn't want another thing. But even if the thing is happening directly as well, then how is it aliveness?

Do you see? It's like madness, but nothing is happening there. Because, I mean, this thing is in my hand; something is always happening.

Something is happening when there is a comparison. Like, something is happening, then something has to be better than or worse than what happened before; then it happened. But if there is no judgment about whether it is good or not, this or that, then did it actually happen? Because if there was no judgment even about coming and going or past and future, then we lose our sense of time. And being is exactly strong, but I think that's what's meant by 'nothing is happening'—that the sense of time is not there. Because whatever again is perception—I don't know—but what's perceived is light that is not labeled. Let's say it's not labeled. It's not labeled 'you're better.' It's like there is not—it's not touching for one thing in ours and for the other thing. Something is perceived which is unlabelable. Rather, there is only that which we don't perceive; we believe that unlabelable. Everything we perceive usually we just end up labeling. So how is this perceived? What is its color? Perception, you mean, has to go to any size, shape, color, duration, something?

Well, I mean, there is something from the past. Like, for example, if I see you, I mean, kind of there's some memory, like who I'm talking to. Built in a way, I know. But this memory, because in the past I've only met it right when it comes down, like an image is coming. Yes. And then the label 'past' or something like that.

So what happened before? Before sometime, the element 'past'—before something, before the establishment—is like this signature. Any other imagination? How did it make it past? Memory is a new type. It is something in the system that connects it with the image. That's circular. What I'm saying is that what is memory? It is an image that comes now, claiming to be something from the past. Yes, that itself is the image. Is it? How do we know it is from the past? But just because they witness from the past? Exactly. Anyone with me so far?

Now I'm with you, because you know, you see what I'm saying.

Yes, we see this is a memory. What is the memory? It's an image from the past. And I say, how do you know it's from the past? It's from the memory. You see, it's a circular logic, isn't it? So how can we see it was just an image appearing now? Yeah, because you see the judgments or labels that get attached. The only place it can get attached is from the past. And the thing is that as these images come and become the different interpretations, many times people also fight about what happened. 'I was there, I saw that, this is what happened.' And 'I was there, I saw that, this is what happened.' Both of them are getting images, you see, which are claiming to be from the past, but actually they're just images. There's no way to confirm its accuracy or something. Now, if this is true, can you be certain that there is the past? Can you be certain that a few minutes ago you were sitting on the bench? Then much is it because not the things like 'I'm sitting on the bench' which get us in trouble; it is our grievances, it is our pride from the past which we hold on to as the potential for this suffering. But really, I am questioning whether we can be certain even of the last moment, if there was such a thing. You dream at night sometimes?

Yeah.

So when the dream starts—well, I have the thing like sometimes I dream so strongly that when I wake up, the hangover remains for a few hours. And really, I'm not certain. So when the dream starts, you always—and you want—maybe it seems like I'm already hearing a lot of life in the dream. Exactly. So when the dream starts, you could be anything. It could be starting here. And I say, 'When did you come?' It came this morning. You say, 'What? This dream just started.' You know, you don't start with being with an easier—you start picking up memories from that point on. Still morning. You know who your family is, you know where your house is, you know your character. So in the dreams, they know there is a lot of this human play that will happen when you see me. Just like this now, none of that happened. Your dream started and still you're able to see it. Yeah, this is where I work. Where does all that come from? Memory. So my brain in a way poses as if it is the repository of previous phenomenal experiences. Like a repository of these phenomenal experiences, but we cannot test its efficacy because of this thing. And so many people, like after this satsang is over, you can still argue about what was said or what was not. So its so-called claim of representation of the past is very fraudulent, actually. Encounter it just in that way. So past cannot be. Future, we all know, was completely a creationist mind; it can be completely all over the place. So what do we have until now? Time, past, and future. Yield amount is still fairly strong. Extend here and there also be demolished through regular exchanges. And here or there, you can't really see what here is, what there is. Again, in the dream, where is 'I' in the whole dream of yours? In my mind, something like that. But the whole dream is the projection of my—really depends on how fancy you want to sound. We would say either, but you are hearing in the dream, 'I was this person and I was going to my house.' But where was the house? In the same space where that dream character is. So just like time, space also is very much a plaything and relies on our concept of it. And to see more and more, you said just like time, this point is a past and future. Same with up and down. Do you have an up or down? What do you have to be? An object. You have to be an object, isn't it? So first we have to buy into this limitedness, into our objectivity, before you can even make spatial references. Seeing the time actually, either to have past or future, you have to be an object. So all this we thought we knew, we can keep it aside. So now, not to be lost in a kind of—but this is much better. You know, we assume you've been well. Yes, certainly we have learned in the world that certainty is better. But in this—if you can call it spirituality—when we lose our certainties, then you start valuing this insight. If you were to use the term 'more' in these conceptual certainties, how does it feel to be lost?

I'm feeling light.

Light. Exactly. It's a different type of loss. A different—I don't know, because I don't want to merge and we don't have—it's like a strong desire to know. Yes. What use is kind of okay as well. So this not knowing, which makes this whole thing so light. You don't have to know this is it, because you make that a benchmark. 'Oh, I must not be doing the not-knowing properly because I don't feel so light.' My proposal to all of you: nothing of value has been lost. In fact, that 'you' is just a made-up time-space significance. All of the living down instead of their strength. And it is this what you call total loss, actually, is what I call the innocence of a child. The childlike innocence. You can call it Atma Gyan, you can see more supply, you can see the Parabrahman or anyone. Lightly, certainty and openness definitely heightens. They are both the same. So to create a limited way, you have to be certain about something, at least one thing, you see? But to be open, to be innocent, this is a strange sort of class where you completely pass on, you're completely filled, you know? Completely uncertain about everything that you think you know. The winery food restaurant, maybe a lot. And it's also this kind of protest: 'Well, how am I supposed to live like this?' One was saying earlier, she was saying to me, 'I had this relation doubt that I can't deal with this situation by saying but I'm not the doer.' Excuse me. So still that ocean and coconut thing the mind can offer you right now. You cannot place yourselves. You do not see 'I'm inside' or 'I'm an outsider.' You find no time and space for yourself, is it? But the mind will quickly try and give you an offer which we can all about revoke. You attempt to form the boundary. The robots blame her. I mean, what I've seen, like my mind suggests something. If I see, it's always suggesting to the self-image that I have. So that self without that self-image is impossible to take. I'm saying it to me. Yes. Forget this also. Any conclusion that you made, it is not more worthy than when you were totally lost. I know it can feel a bit strange because we want to come to that conclusion because it's like a conclusion which is sitting there. You can also say it's good to be empty of conclusions. That is the best. Yeah, this kind of thing is also very confusing. And then we produce anything. But then what is he without having a position? Something value we use time as we're asking this question. Like, if you did not have a position, we do not say this or that. If you could not say that anything—this, that, other, inside, down, yesterday, tomorrow—nothing. That I proposal to use. Nothing I do without the mind or further. Exactly. No, I think this you need to. And most of you come down to this: 'How am I supposed to live my life?' And this is because we were taught this in this way. Our life doesn't have to play out in these terms exactly. This is what happened. I was speaking about childlike innocence. Now, children—all of us at some level protested. Haven't you learned stuff that we got kids for them? But then everybody said later, when they were able to express the Buddhist way, we say, 'What's the point of all this?' Okay. And what's happened to this day? A protest. If you learn something, what's the point of learning? 'And you need this to run your life, otherwise how will you live? You need this so that you will have a good life.' You know, all these offers were made. So now, as our reliance on these concepts is being taken away—in fact, the substrate of concepts like time and space itself is being taken away—then because this conditioning is so deep that 'I needed this so that I could run my life,' that is the same protest which is being used now. Much the same, which is the opposite now. Because we bought into the idea that this is how I run, now we think, 'But if this goes away, then how?' We were taught all this because you can't live like—we can't live because of this. And now as these are being true—and I'm not forcing anything to have this—hoping that together we can recruit some of these things and daily check whether we know what is past, what is future. Can you really say there is something like memory? Can we really say there is a down? What is exploding along with all of you? And I am used to the fact that the mind, your mind, will come in protest and say it is basically all tools. I'm wearing built-in. That is that. Did I really come to satsang for this? I just came because I wanted a happy life, how to be painless, how to be effective, how are my power levels. And this kind of—all of us came to satsang because we wanted this kind of some benefit. I hear this guy sitting here, he's not promising any balance, any peace, any joy. If not even self is being promised, but he is taking away what I am. It's just as if it's, you know, Kabir is saying, 'Forget time, forget space.' What I really came for behind a protest, that is eye-catching. If it was—if it had benefit, except that it was true, except that just industry, then what if three people file and for it? It seemed like at this point most of humanity would not be that efficient if sort of certain were being offered where there's no offer of—

Any balance and any George... if you've not even selves is being promised, but he is taking away what I am. It's just as if, you know, Kabir Ji is saying: forget time, forget speedily what I really came for. Behind a protest that is eye-catching, if it was, if it had benefit except that it was true, then what if three people file for it? It seemed like at this point most of humanity would not be that efficient if sort of certain well-being offered where there's no offer of peace, no offers of better relationships, no more rules, anything at all, not even enlightenment. Yes, then what is the point?

Okay, suppose that you knew the truth, you came to the truth. You know you came to the truth, you're just given that's fine because then you don't have to do anything to relax again. You are relaxed. In fact, for me, I feel like if I can just relax, right, then that's worth fine because then there's no need to like make effort and get somewhere.

Well, in this moment you can add complexity. I'm sitting here, but like in the life... okay, there was some questions in the chat before we have to reconnect. If you could copy and paste them again, I can see. 'Are there not knowing anything seemed like effort to drop concepts which seemed so familiar? Topping what the learning is required, it also requires vigilance and effort. It's difficult to keep up, and labeling and interpretation seems more natural than the not knowing.' If this were true actually, then every moment will be full mourning with this conditioning, is it? But it's not natural because in this moment you don't even know your name. You need a moment even for that concept to come. What is nothing before that on the count? I know in a sense what you mean, which is that our habit has become so that this seems more natural now. But in spite of the strength of habit, it is not truly replaced our naturalness, which is just here every moment.

So while initially it might feel a bit strange not to go to these projections of the mind, you will find that it's not as difficult a problem as the mind makes it out to be. So even this report that you made, for example, it is no longer there now. How does it belong to you? Cannot find that one. And also that you don't have to really come to this sort of like physical talking, 'I'm just dropping all my concepts.' You don't have to do any of that. I see you insert something often enough that all you have to in a way do is come with some openness, which you have been, and all these concepts will start to lose their strength on their own. Even this job of dropping is not yours. Just follow along as with as much of them as possible. The rest is all time. Have I gone to any of you that you're doing a terrible job of this? Why haven't you dropped it yet? Yeah, yeah, I said that you're good. That's fine. I'm here. It is. Don't have to worry about any of this time.

Don't have to go from this position of picking up, picking up, to now a new position: dropping, dropping. And the notes about along, just don't take any position as much as possible. It means service acknowledges, remained as open as possible. And we say nothing of the learning is required. This is also done. You might have learned it from me, but the point is you believe me to take care of that. Don't give that copying of 'no learning is required' also too much meaning, because then what follows is what's coming after this, which also requires vigilance and effort, is difficult to keep up. Labeling and interpretation seem so natural. And then as you come, such a will naturally that these are not so original to you as you believe, unless you make a new project out of learning or knowing what you hear in satsang.

Something says other many times there is fear and not look few because same condition we had, the condition that unless I know, it is going to be all just all over the place, life will become too unpredictable. This is what has been annoying actually, unknown, right? What do we know? You might say, imagine sitting on a couch and speaking some words. This is completely not true. I'm not saying any spiritual metaphysical meaning have this saying, even simply it is not true. It is just a mental representation of what we feel like depicts what is appearing, and it's the mind's version of saying that I have a handle on the world, reality, like that.

The other day I was asking, how many sentences will you mean to describe everything that is happening in this room? Where you will describe everything happening? What do you see when people are listening to satsang? Is that it? As you know, there's a couch and there are so many sitting on the floor, some on the chairs. Then so to describe a tiny part of this apparent appearance, you need read Encyclopedia Britannica, and if that would not cover it fully. Describe the noises of our phenomenal appearance; you cannot truly describe it even if you go to write a full Encyclopedia Britannica just about this room. So that is where the mind, which is very broad statements, maybe thought at one time like 'this is like that, she is like this' kind of thing, which are more build pieces or no claim over to. So our knowing has been like this. If you like, 'I know what is happening here, I know what happened there, I know what is happening in my life.'

And what you know about what's happening in our land, nobody knows that you. It's all a bit freedom. So it is only the pretense which is being asked to be dropped. And yet because you felt like you needed those crutches, because you believed in your limitation, and if you like, 'without these crutches I will fall.' Mean one thing which is true, which I'm asking you to let go in one statement which you can definitely confirm: this is true. We can't even confirm about how truth is known. What is the brain of the truth itself? We cannot say anything about, and how can we say about just the content of it?

So in this game, get deceived ourselves in this way to this make-believe me photocopy poison. And in this way is innovating true. You come here from just what is. Even the phenomenal appearance of what is, we shy away from because we live in our concept of what is, and we can't even meet the phenomenal aspect of what is, that which cannot be described at all by the way. And you will definitely run from that. So this is that here, running away from that which you cannot describe, define. So it won't swallow mutation to make this light, make it, and then to go beyond anything in life. And yet this is, this is the best part, this is naturally what is here now.

That's where the question was: what is apparent or what is true of who are you without your concepts? And what is something actually insisting that our original reality is true? Is it very existing that what I say should be, what I think should be? Before the thought came or the words were thinking about, you were not attractive animals. Suddenly now this is out, this is suffering, because no version of reality can ever reflect truly. We are true mirror to reality. So then we try to stuff it with more and more information, more and more knowledge, one day feeling that if I started with enough conceptual knowledge, it will reflect reality. If the job is not constructive, it's deconstructed.

So even these are this prohibition or truths just to be useful for the time being. Nothing what is being spoken is true, not to be added to the to your concepts, just producing to do the cleanup challenge. So when I say the job is not constructive, it's to deconstruct, this is important. But even this has to be thrown away. Even the construction has to be deconstructed and thrown. Come to the end of all distinctions, or at least to that much open hand where we don't take them seriously. And what they are to say to all of you is that this is not some absolutist position and ultimate position or something like that. It's not a position. The invitation to be rid of positions itself has we read a falcon. It is not my dog. Like when I'm done with you, you will be left with this deconstructed sword in your hand and then just you know, make your ninja. Thank you so much for being in satsang with Mooji Baba, kety possible.