What Is the One Stubborn Thought That You Believe About Yourself? - 8th February 2018

And I'm sure it's a pretty common thought for many of us. And today we can use this opportunity as one is exposing it, let's all of us expose it in the fire of satsang and surrender it here in the light of your own true seeing or in the trust that you feel for the Master. Not one step you need to move, but one image has to change. And that will then... being where you are, it's just been when I told them sitting on a chair, naturally then any position that you can take is the completely enlightened being. And that is you. You as being, you are already free. And the pretend person never existed anyway.

Yes, I'll read one question from the chat. The short version of what am I saying is that there still comes some anger towards you. Mind says, "You, Father, are not helping me get rid of the me. How much am I going to go through? So much I have trusted you. I feel why do I still have to go through so much, and why is Father not giving moksha to this mind?" And when she says Father, she is including all the big guns also, like the Bhagavan and you get absolute. You see this trust, and exactly this is the few rare ones still there highlighting some here that I posted on my own timeline, which is the interaction with you on the hasty. We talked about the meaning of to surrender, like to devotion.

Our idea of trust is, "I trust you make things happen my way." That does not mean trust at all. This means whichever way this one is leading me, that is the way I'm meant to be. Our mind hates this idea because without this idea of where I'm supposed to be, what I'm supposed to be, how my life is supposed to be, there is no utility for the mind, no use for it. So it will resist this idea with all its might. As Guruji says, the fear is, "If I hand over existence to them, to God or some Guru, and what if he makes a mess out of it?" Does that sound like trust?

The mind's job is to make distinction, make distinctions between one body and another body. It calls one body "me," it calls another body "you." But where is this "me" in this very moment? The one that is not dissolved, can you find that one? This means that all of us are fighting and trying to get rid of what does not exist naturally. In this minute, you have to bring the past into it, you have to project the future. He actually... I see this too. She says this "me" is not here then. Got rid of the "me" or no? You said, "Help me get rid of the me." So you see that this "me" is not here then. So how to get rid of that which doesn't exist? Only joined up business.

I see the space. In fact, getting carried away with these sensations which arise, and there is never trouble with sensations in themselves. It is just the interpretations of these sensations. You see, "me" is not a feeling. It is that these feelings are interpreted as separation. All feelings arise in the great inclusive space, the great inclusion that is you. But we look at some feeling and say, "This makes the me possible." This is the big trick, just an idea. If you had no notion of separation, if you had no idea of me and another, then who is doing what to all our greens? It's all original, it's all away.

The trouble that happens sometimes for all of us is that we see this clearly, have the same resume clearly, but quickly as you're seeing this, the mind will come and say, "But what about when satsang ends? Then you still have a family to deal with and all these things." But none of what I'm saying now actually... you've changed the way that would be speaking nonsense if it was just temporary. Then it's just another set of concepts. But what you're finding is the unchanging truth about what you are. This does not change what is happening here. "One moment I am here in this me," she says, "and then I moved to this place."

What perceives both of this? Whatever the seeming movement might be, what happens to that which perceives? That is what I'm pointing you to. So it is not that this spaciousness is a movement. Suddenly I look and it becomes spacious? No. This spaciousness is always there. It is just that we don't recognize it usually. When we come to satsang and we are pointed to it, it is seen that all sensations, all movements are within this one being, one existence. But we have used ideas and concepts to create a "me" there where none exists. And then this "me," like the thief itself pretending to be the policeman, says, "Rid me of me now."

This is so... I feel so childish and so... it's just very silly and stupid. I mean, now to come up every time and speak to you about the same thing again. I am just getting tired of this whole thing happening. I'm not sure what is happening because there's so much of thing coming up and I don't know if it is auto-generated or what, I don't know. But there's so much intense pain and suffering comes. I feel like there is... maybe there is expectation from my end, package know, that it should be some relief, you know? If not like you go to the doctor, you stay there, I get some painkillers at least to ease your pain. So something like that.

It's not that maybe I'm not expecting it should be my way or your way, but there should at least, you know, thing is, okay, I'm in satsang for two years or more than that. I'm not sure how long the suffering will go. I mean, I honestly, when everything of syllabi end up before I came here, I think I had almost forgotten what is suffering even though there was space. But I think I forgot what is suffering actually, honestly. I think like that. And then since I've come here from 2016, I don't mean that I am getting rid of suffering, but there is pain every day, every moment is coming up and there's so much of suffering adding on and on.

And I feel like, okay, maybe you're not doing something about... how you're not... I know you're doing something there, Father, you're doing something. It's just that my interpretation that you're not doing something. And this what is happening is also good because it's pushing me inward actually. Because I felt like that day when I felt like I have to give up on you and all everyone like you, I felt like, okay, I should just forget about spirituality because I think I felt like I'm clinging to your people and I like you, but man, I'm trying to get some kind of comfort from coming to you. If I tell you something, make it better. I think that is also not required for me now and pushing me out from... so it's like...

You said to me that, "I want to do the rest of my life into suffering." You see, this is the nature of the mind. This is the nature of it. It is completely unreliable and yet we rely on it to make a position for ourselves. That's why here it is clear that when seemingly beautiful moments are coming and beautiful is coming, I know the thing that is happening is that as long as you carry this "me" around and you keep checking on what's happening to this "me" now, here it goes like this. Who's here now? When you check, you find that I have not moved. All these appearances are changing in my own life. This is clear to you, I know this.

And yet when the story comes... or when I was in Australia, here was not suffering, and yet there were many interactions we had from Australia also with your subject. So don't go with these unreliable reports of the mind. It is selling us daily which has no reality. What is it that you to reality? This story of me, to this idea of me. What happens for you is that the way that the world is meeting you right now in the form of your family, in the form of your relationships, it can feel like this is too aggressive, this is too unfair, this is just so unjust, you see?

So these buttons are being pressed and then you are looking to spirituality for some sort of relief from that suffering which is coming from these close attachments. And that is why my advice to you is that these situations will keep changing, the people involved in the situation will keep changing, although now it might feel like, "Okay, it is only these people who can cause me suffering," you see? But it is not that. It is the design of this play in which events and people will keep changing as well. And as long as we are holding on to this idea that my life should be a certain way, including the idea... so where is the release? At least relief should be there, is it?

You say, "I have no expectations, I don't want anything from you," but at least relief should be there. It is immediately an idea, that is immediately an expectation. And this expectation is giving you the pain, you see? The emotional, psychological pain that is there, it is only because we have an idea that my Master, my parents, my family should not be this way. But the world is what the world is. As long as we keep having this argument, what is appearing can feel like there is no peace. This argument is another name for the ego. Ego is nothing but the resistance to what is.

It's I... with all these things happening, I can leave that come in push to release me. I need to say to open up. I can see the button being pushed only to open up more, to not have more expectation, to extract, okay, this way, that way. The work is happening, but it's very intense even now. I don't know, I don't...

The world is as long as we keep having this argument. What is appearing can feel like there is no peace. This argument is another name for the ego. Ego is nothing but the resistance to what is.

It's like with all these things happening, I can feel that push to release me. I need to say, to open up. I can see the button being pushed only to open up more, to not have more expectation to extract, okay, this way, that way. The work is happening, but it's very intense even now. I don't know, I don't know. There is a one-sidedness, like I shouldn't be talking to you right now because I'm still like... to excuse something like that. That thing is there, and then still the body, it's like this.

Which is saying there is an interpretation of what it means, isn't it? Stay with the field. Stay looking without interpretation. It is just what it is. When it is interpreted, saying this is saying no, this is saying no, don't talk to Father, this is just remnants of that energetic movement that we dealt with mostly in the retreat. It can have this sort of residue and still try to claim control back in some way. So don't worry about this. Stay with that which is the witness of all of this. You see very nicely that this is what the voice is saying, this is what the feeling is like. You see? I mean, what are you saying in that? 'I am perceiving both of these.' What is happening to that which perceives them?

It's like saying, what is the color of the rock in front of you? What is the color of the carpet in front of you? And you say that, 'I see it is red.' But something is stopping you from saying that you see this. Something is the trickster; it is just getting in the way of your insight about yourself and saying, 'Don't admit that, because then where will I go? What will I do?' Once you see that nothing is happening to that which perceives all things, then whatever the mind is reporting about you and convincing you that this is true—'My masters are abandoning me, my family doesn't love me, I'm being pushed from all sides'—which 'me' are we talking about? In your insight, you're finding that there is no such 'me' which is being pushed from any side. But because there has been investment in that story, if you admit that so simply, the mind is very upset. For days it has had this story, and he just comes and says, 'But look, it's not real, it's not true.' Obviously, it can seem a bit upsetting to the mind.

I can see further motivation to say that, Father, there is no response coming to me, what they're saying. I can see that, but yeah, I can empower it obviously. And I don't want to stop this because, again, that 'stop it' means that I want to... I'm not... he's wrong. Because what I've been noticing first is this: I'm oscillating from here to be here today. The moment previous, I would feel I'm the body, but I don't feel I have a body in the space clearly, very clearly. And this face and this body is in the space, and all the things... I have to use the 'but,' but this whole slowly things happened. It's still somewhere happening, and that fits a bit earlier. So that's where the struggle is right now. Well, I can still see that energy. I know I listen to them so much, and all the point is, I must struggle against it.

Ego does not like the master. It wants the master to bow down to it. Yes. The master's job is to show it its non-existent worth. That is why the master is not a persona, but God. The physical appearance of the master is just the instrument for your own Satguru, which is your own holy presence. So this Satguru, this voice, this intuitive presence, your own divine existence, is God Himself. This is what happens with positions. All positions are coming and moving and are inherently unstable. 'I'm so grateful,' 'I'm so angry.' So now we're removing the platform for these positions. That 'I' which can take on these limited positions itself is being seen, and it's seen that it is not true. It has no tangible reality. Then where to put this position on? And she's saying, 'After all, all I find is space.' And this space is positionless. But you are not even that. You can be in this idea that you are this kind of space. No, you are that space in which even this space has come. You are indescribable.

The closer or closer... and then is this not what does the evidence it uses to convince you that you are not? I don't know everything. Okay, you know, I want... would it be recognized for there not being recognized or just giving small? Because not to mimic fitting in anywhere, not just for... so nothing claims this is that there are, but the subtle thing and the worst thing. And that's because this is something I can do. This is something we see numbers decided. It's the opposite to that. That's arrogance enough. But the other is the sense of being very... like believing all these big ideas that there's nobody there to be. And you know, that makes sense, but just like feeling more than worth, feeling supremely worthy, feeling like... because there's this thing that moves in and tries to correct, you know? And then it just gets to be too extreme. Like, I get mad at other people for saying they're not worthy because I have to do like... if they're worthy, you know? It's just so by myself. There's no world that is appearing with this has to be interacting. And so a lot of this unworthiness, of course... well, I don't think so. Like from a very early age, lots of evidence that could come, it has come about insecurities of growing. And it just comes to this point where it's not gone away just because...

Very good quotation. And it's also very good that you've looked at both opposite positions of that, and these two sides are the same exact coin. So let's look at it very, very objectively if possible, based on whatever I am sharing in satsang. If you were to take a poll and say, 'How worthy, how much worthiness should be there in one to discover what I want you to say?' This much worthiness is needed? Nothing. Because the only prerequisite is that you exist. Pointing to existence. No, but you can have motion for how unworthy or how worthy you are. What I'm saying is that it is not applicable as a concept itself. Worthiness itself as a concept is not applicable because there is no benchmark for worthiness. I am saying that you exist, and your existence is enough to hear what I'm saying. So no condition, no state, no past, no future, nothing is needed. So the tracking of worthiness as a concept is not needed because it's not happening. It's like saying, 'How old does one have to be?' Even that might have a better answer actually, but how old does one have to be to recognize what there was? The transfer of a young... perfect match, a young age. So qualitative or quantitative distinction? Worthiness as a concept itself belongs to a different scale.

Because my thing is always present, but what you mean is just looking, looking at the background somewhere waiting to show up. I just want to expose it because it doesn't get that much leave, but it comes around and always there's always an attempt to... it comes in many forms and interpretation. There's all kinds of thought processes you can dream. So like, it's one of those stickier, like annoying concepts.

Do you have any recollection of, or what is the first recollection of feeling unworthy?

Because just as a child and not getting there, getting a lot of criticism. How could you not? Everything on this. And then getting told very much that I'm just not worthy in very clear words. Other words, just was an alcoholic. But so that was probably when it kind of sucked. I don't blame myself to learn anything for having a sense of unworthiness, but it is just not just... just there, exposed. It was always for you, it was always there to just to fertilize it more than I've done.

You see? But then you rightly said that it's not uncommon. But I'm telling you that, I'm telling all of you that it is not applicable in the sense that it is as useful as saying, 'How tall does one have to be to find freedom?' That's what I mean by not applicable. What did you eat for breakfast today? Besides whether you get freedom today? Oh no, it's like saying that it's just not applicable. And I know that especially in such a long time, she knows that this concept is really not applicable. But this is the power of conditioning, especially childhood conditioning. When something's been deep in drink, it can feel like, okay, so period of time for it to just become... it is actually nothing. But we see that it is truly never, never applicable to either of things. Exposing it, especially exposing it in the light of satsang, as much as that is it not a feasible idea.

And then four years ago, he was very upset because, you know, he presents this like visually, feel like younger boys and say, 'Can you just get this all?' So one day this one was very upset with me. 'Why you tell everyone else to do, but you never tell me to do?' Stupid suckers in your heart. Don't let me to this. The other day you had to stay at home. 'I want to stay, I don't want to go.' And ask you that there was action. So I said, so much you to go, big money out of my head. Question is, there was this, and it surprised me because I don't want to feel all this stupid relations because I know my tastes singing trigger some conditions. The previous please you like embarrassing. So that's not the thing, I just want to explore there.

It's good. So also when some of these things appear, don't make a judgment of you about yourself based on looking at these coming. You know, it's nothing to do with me. It's getting sweeter. There is no jealousy. It is extremely sweet. Sorry, sometimes I used to take you so casually everyday. You know, this woman is so many, you know, these maybe months you said spend just a tall person and broadcast. Not just everyday, we used to again like crazy look to your first. She might start sharing some things which are not so. I can see things being attracted. It's, it's, I don't... we can completely retain important things. I mean, I just think Tantrum Thursdays, that's right. And Friday we'll see. Thank God it's Friday. Actually, sunrise, a play of innocent kids. We do not know how to play at all to the shuttle.

Gabriel says, 'Whenever others are finished, I have a question in the chat. It seems that the heart space is where I am, well, where I am or reach. Neosaurus ID says like physically in the chest. The brain area is where all of these sense perceptions are mixed into the super perception and attention to these perceptions. Meanwhile, the upper half of the body area seems, as silly as it sounds, to be where the self is met when you say meet yourself. My question is that it seems although there is awareness of the lower portion of the body, i.e., legs and such, the meeting of the self is not so prevalent here. This depends on a bunch of sensation called legs and feet and such. It has been bothering me and I don't know if I am asking a question in such a way that it is formed. The sentence of being for most I can see seems to have its core or center and that which coincides, something coincides, not locates inside.' Sweet package.

Feels like the physical arterial. All of us have many layers of existence, and because this one layer of existence, the body, seems like the most obvious, most tangible one, we correlate all the other layers of our existence into this. So that when even many times when something behind will go there, see? Because although it is the handle of the physical, it is actually something which is being experienced at another level of existence, which is the level of being. At the goal of this, one is to call the heart. It seems to be the central point of this sense of truth. And yet it has to be said that consciousness does not always play in this way for everyone, because for some, like Nisargadatta Maharaj used to say, that just this sense of being is everywhere and it has no home.

Then something behind will go there, see? Because although it is the handle of the physical, it is actually something which is being experienced at another level of existence, which is the level of being. At the goal of this, one is to call the heart. It seems to be the central point of this sense of truth, and yet it has to be said that consciousness does not always play in this way for everyone. Because for some, like Nisargadatta Maharaj used to say, that just this sense of being is everywhere and it has no home. So as part of this dynamic play of consciousness, for somebody it can seem so apparent that what one used to say 'heart' and Mother used to say 'just everywhere.' Maharaj meant no particular location. So this I have to say, yes, that here it coincides where, see, the sense of being seems to have strongly light in that which coincides with what is experienced as a physical heart.

But I can see that because this ocean of being, which contains all other sensations, all of the phenomena, so it is that the position gets reversed where it can feel like the true heart is contained close to my physical heart. Seeing that is this true heart which actually contains all other sensations and perceptions, and yet it seems to have a strong point of lying or a strong point of density closer to that which seems like a physical heart. And yes, it was also true, the other part of what you see. I like the innocence and integrity in which you shared your report, that as we look at this, identifying ourselves, it seemed like attention goes to higher vibrations and sensations which are experienced, and they do seem to correlate with these body sensations which are tied up. But you will find, more importantly, these higher vibrations actually contain and involve all aspects of our existence, including every part of our body. Our feeling collects everything, everything. But you, as you're making yourself, whatever seems more natural to you, stay with that. You are not making any real distinction between sensation. I am sharing, reassuring you that that is a non-natural, normal part of our worldly existence.

And we come to only good meeting with Father, you know. Pranam. So, she's saying there's no one, two, three happening. We're going to have fun, like untouched. I don't know, like there was some energy jerks thinking about the quiz. The one looking, my trick... I still don't know, like, who am I? And I'm not bothered also because there is no one here. I think just expressions, like, no, no, it's happening, you know. Kabir Ji, he says something like this. He says this cut diamond, this body, or seeing, you see, something like that. I want to barely hear it, but then I get like there's no one, like, who wants to hear and contemplate. And it's just no business. Still, there was something like, 'You do this, like, you will get there.' But no, there is no getting, like, nowhere to go, nothing to do, nothing to get. But the story goes on and, yeah, nothing matters.

One point also, what can happen if it is that I give you one concept, then the opposite, another concept and the opposite, and this will clear focus. Its enjoyment in this, all these controls is this, but this, this is me here, really fast. Many know very well this. There is no certain way that it has to be. Devotional sense give account of just this over-existence. And one thing is funny to me, that we become very... so wonderful miracle happen when something tiny changes in this. From the seemingly normal flows will be really miracle. So this forward staying there also doesn't make sense. So it's the soul healer, you see. You know, it's coming from here, like, 'Oh, but that doesn't make sense.' So, because you cannot leave it, it only doesn't make sense because it is seen that it cannot be left.

Suppose a man is on a deserted island and he has no way to escape. There are no boats, there is nothing. Then how can we give him advice to stay there? He can't leave anyway. When the Sages have said 'stay as the Self' or 'remain as yourself,' it implies: don't pick up the false notions. Not that something fundamentally changes because of that, which is that. But I'm very happy. One thing that I must point out to Adriana is that if you are reporting of this, how the mind can become very attached to... you cannot wait. Opposition and the concepts of Advaita, if you like, these are tiny concepts, 'I have to hold on to those.' But that's not what I'm saying. It's very important. I'm happy to hear these reports. They're empty emotions. That's why the thorn example was very good, when he says, 'He is what is.' Words which are being shared in Satsang are just the thorns they were using to remove other thorns, then to be thrown away. Or he says it is like the stick which we are using to light the funeral pyre, then that stick is also thrown in the fire.

And I'm very happy because as you are noticing this, that means that you cannot create a spiritual ego out of this. 'I have the best concept now, the best things.' But this comes and I'm just trying to... what happened to the... we're still fighting conceptually with things when they appear. So no, no, we using that adds to the resisting work. Whatever is arising is arising. Stay with the insight of what we are. In my unlimitedness, all is welcome to come. So we don't need to use our mind to resolve something in life or to fix or to clarify something. So I've gone crazy. All things are perfectly resolved in the unborn. Such a beautiful line of the most beautiful and elaborate: all things are perfectly resolved in the unborn. And the unborn is an actual motionless existence anyway. That means everything is, is what it is. Because I wanted to come up there, you can come, my dear.

I think it's not important anymore to say anything, hmm, but I can... that's just in my battery, shyness, yeah. To show myself, to show my true self. To be funny and to do is all fine, but to show, to show my true self, there's a shyness here. I just wanted to speak. Actually, I feel very, very detached and very, very happy and light. You know, it's just always an awareness. It's just always there and everything can arise in it, everything. That's so beautiful, so, so beautiful. And also now, if you detach from everything, something since then gets very, very beautiful. And I find myself really sometimes very, very cheeky and, you know, because I've just forgot everything, you know, all these inside rules, you know, what used to determine my behavior. So they just fall away and I cannot remember them anymore. And I find myself really very cheeky at times to my boss, you know, and talking with my mom, you know, she's really not doing well and I'm so at peace with everything. It's very grateful. Thank you.

Thank you, my dear. Such a beautiful, beautiful report. I'm sending all our love and blessings to your mother. As we are letting go of this presumed sense of individuality, a sense of wonder about everything seems to increase. Even the actions and the movements happening in this body, the words that are being spoken, this one being so cheeky, so open to these kind of things. And it's just beingness enjoying yourselves as beingness itself without notions of individuality. It can seem like even the outward play, sometimes even the body sometimes becomes very... I'm miserable compared to the one that was before they came to Satsang. The words they amount, they smile, the joy takes you, the words they speak, the kind of tone they have, everything comes into change. And yet none of that is a prerequisite. If nothing changes, even that is fine.

He says sometimes thoughts arise as a ravenous curiosity about something that is not known in the moment, accompanied by a strong belief that 'I must know in order to be fulfilled,' as if I am missing an integral piece of the jigsaw image of myself. I see that when these thoughts are not arising, when no thoughts are arising, there is no sense of incompleteness. This is simply presence. Also, I see the play of conditioning, childish expression, the fears, the desires; they play through the body and the words, but I recognize it is not who I am. I am not identifying with the play. I feel free in this play.

For a long time we have relied on the lesser forms of knowing. We relied on conceptual knowing. If I have the concept about something, I presume that I know. And actually, we just have a belief and an opinion about it. We don't really know it; it just exists conceptually. Then this is a greater form than conceptual moving, but still a lesser form of knowing, which is perceptive. 'Oh, I know it because I saw it. I know it because I heard it.' So to rely on these perceptions is a greater form of knowing, greater than at least conceptual moving, but it is still phenomenal. But still part of this worldly and this perceptual meaning, then we can expand into here on this solo sensation of knowing, all this form of knowing which is part of this photography.

Now the beautiful thing is that in our motionlessness, and really until this conceptual motion about ourselves, we naturally experience such deepest knowing. The true way, knowingness itself, this awareness itself is completely apparent. But the instrument of this lesser knowing is lost. It feels as if it is at scene, so it tries to tap on to some beautiful concepts to explain what was actually knowing. How many times when it does not do a good job of written, it doesn't have concepts to share, it can feel like, 'Oh, there is something insufficient in my existence, in my awareness of my existence.' And then it tries to sell us the idea that something has to be known for you to become complete. So I'm good that I am happy that you spot this and you say that, 'And I'm just here, I think, no sense of lack or incompleteness.' There is no need to know anything at all. This knowingness is the source of all individuals and that is why it is also called the supreme intelligence.

What we know from concepts cannot even come close to the intelligence which is just naturally in. So we don't exchange this Supreme Being for just a conceptual notion about ourselves. And all that we can know in this conceptual way is just that trying to replicate the beauty, the majesty of your being in some words or concepts about yourself. All this is wrong. Actually, in this moment, and I just have, there is nothing missing here. Supreme intelligence of the Self is at play in the play of even the phenomenal function of this world. Nothing needs to be done, nothing needs to be not done. Just all that appears, including the movement of this body, including the movement of these words, all of this can happen in your great openness, in your great spaciousness, in your natural presence.

Akar says, 'What can I do to realize that I am all alone and to realize it without falling back into delusion?' Actually, even the concept of alone is relying on the concept of separation. You see, when you're checking on what is naturally present, you know, it is finding that there is just one existence. I am this one existence. It is limitless because actually all that is... I won't tell you that you are the unlimited one, the unlimited me, which is the source of all things, of all appearances. They come and they dissolve only within you. Now, if you did not have the concept of alone, then this could not be troublesome. But I know this, there many times it can feel like, 'But this means that I'm the only one,' see? And in that hidden also is again inhibited motion of what you are. I am saying that your view on the play of one and many... you are that one which is beyond the phenomenal play of one and many. So the concept of alone or with company, or alone or with the voice, does not apply. You are not a thing at all. If you were an object, then I could say, 'Yes, you are an alone object' or 'Are there many of you?' But you are not an object at all. You're that in which all time and space takes birth.

You say, 'What can I do to realize and to realize it without falling back into the ditch?' Before this, I have some very good news. Just naturally in this moment, whether your mind agrees or not, this truth is completely apparent to you. That there is only one existence is completely apparent to you in this moment.

If you were an object, then I could say, 'Yes, are you an alone object or are there many of you?' But you are not an object at all. You are that in which all time and space takes birth. You say, 'What can I do to realize, and to realize it without falling back into the ditch?' Before this, I have some very good news. Just naturally in this moment, whether your mind agrees or not, this truth is completely apparent to you. That there is only one existence is completely apparent to you in this moment.

The only way to play as if you are stuck in delusion is to buy what your thoughts are telling you about yourself. But whatever they might be saying, in that very moment when you check, you will see that the truth is not lost. It is always here. So the good news is that you never actually fall into delusion, but many times Consciousness seems to play with the pretense of separation or delusion. And that is why we have satsang. Really, Monday to Friday, as often as you can, whenever life makes the space for it, come to satsang.

You will soon be reporting back, 'It just seems like it is impossible to fall back into illusion. It's just so clear to me that I can never be stuck.' And I will recommend even then to keep coming to satsang. Thank you all so much for being in satsang today. Satguru Sri Mooji Baba ki Jai.