What Is Your Center? - 7th June 2018

So, if we pick up this trouble moment-to-moment, but even the source of this trouble is just the oneself itself. The sage Vashisht said in the Yoga Vashisht that to remain motionless is easier... she just stay loose despite this also... why Vashisht says to remain motionless is easier than crushing a petal in your hand. So, this is... it is that easy. It is a starting point this way. So, nothing forces you to pick up the pretense 'I am something.' Nothing considers us to believe that we are this limited object. Our unlimitation is completely apparent, but you don't have the concept of it. You cannot have a concept of it. So, no concept truly replicates your truth.

Actually, the 'I am something' is not just a definition that we feel, 'Oh, here making a definition about my body or my mind.' It is to make a definition about anything, because everything is just an appearance within you, within your being. When we give this notion to anything, when you objectify the presumption that 'I know it' in a conceptual way, then that becomes for you the model of individualization. First, feel in the sense that if I say this is out and this is down, without any reference necessarily to the person here, you see, even that makes like a locational reference. In the sense of thinking, it makes in the I-am-ness, which is beyond time and space, we try to create a motional boundary of up and down. So, it is not just the labeling of this body thing this way, these desires and aversions being this way; it is just anything that we presume to know mentally. It seems to become the source of this individualization.

That's why 'notional-less existence' is such a beautiful term. It's like a beautiful notion in itself, but it's one of those superpower notions which you use to remove all other conditioning. But the one said this 'I am' without trouble, it is only the sense of individualization, individualized consciousness, 'I have something,' that becomes... So, what is right now? Are you something? Originally, in the moment, are you something? Do you have a name? Originally, do you have a boundary? Like, does something define you originally in what you are in this very moment? What do you need now? The concept for you? Do you even need a concept for normal body functioning? Like we do, if you do not have the concept, we think we do. Softly with your hearing struggles, we do not know how hearing works. So, existence is completely taking care of itself. Master says, 'Let existence take care of existence.' So, leave your existence to existence. It is already doing all of this. Your very existence, from the light of your existence, all this wave is moving on its own.

So, what support you want to give to God? What we exist, one that is playing with this entire universe, and we need another series? You feel like it needs some support from the non-existent idea we have about absolute? When we make a conclusion, we feel that what is, is not enough. Beingness is not enough. It needs the aid of my idea of what life should be, or who I am, or what it is. Those conclusions are not needed. That's the simplest way to surrender. Sometimes it is to be with this... how do I say it simply? To surrender, it is possible to live the most motionless existence. But the trouble that many of you are having is that after hearing all of this, then you are getting into the cycle of guilt. You hear that, okay, motionless existence is the best. Then you think, 'So then why do I keep...?' Then this can be like, 'So then why do I keep doing this?' But that is another notion. Then it becomes a vicious cycle. Do the open notion, 'Oh, I wish I had this in my life.' It is fine, right? I call it the starter. I do the starter with the dessert with the most calories, which is the guilt: 'Why am I still...?'

That's why I keep reassuring all of you that for the best of us, the best who ever lived, come into this realm and have moments where we do pick up notions. Even the sages pick up notions from time to time, to be drawn usually because there is a slight over-directing that 'I must not be free here.' So, somewhere at the root of all of that is like an individual self-concern. At the root of that is the concern of whether I have got it or not. But the 'I' in this case is still the one without me. It is still personal. The wrong is that is there, then you continue to get yourself, say, 'No, I am not there, I am not following.' Others, that means that becomes issues. And again, notion comes and I talk of stuff. Now, is it really helping? Then you get into this sort of this recycle. Directly this, the date about it, back to the presence, the seamlessness of this moment. This moment is your basement.

When the mind has picked up its sleeve, it says, 'This moment is fine.' We realize that some artist is replaying itself because I feel like it's important for me. Okay, so I am not saying that this moment is fine further because... and we do, but I know what is going to happen. You know, this always happens, that when I leave and again I start picking up and I cannot remain like this. But then I'd say, but why do you want to spoil this whole, this moment for something that is going to happen in the future? So, you know, for example, that you're going to fall into a ditch tomorrow, and why do you want that falling to seem like it must follow this moment already? It's better that you don't worry about that. And it can sound like a simple thing, but actually all of us know that death is coming. I mean, the end of this body is going to be the ending of the criminal file or the burying under the ground. That is what's going to happen with this. If that is that, then why do we even bother with anything at all? If freedom was for this body, then because what use is that freedom? Freedom was for any individual has only one which is... so there's only one thing ever actually, which is God now or no way. These are the two main modes of operation.

It's not ruling so that this theory things to clarify something. Consciousness is only operating in one of the ways. With God now, there's no sense of individuality, just being itself, or picking up the notion of 'me' and then inevitably playing with essentially... many of us feel like we can remove it dangerously, the sense that 'I'm going to live with the sense of me.' Limit the top income language is going to become like in this war town. This is the... if you like, you have the ultimate tools at your disposal. So, you feel like, like we play with 'me,' but I have tools at my disposal. So, great, the house rocks to come, the sufferings are to come, I will get to see and I will escape. Now, this is kind of a dangerous game, and many times you don't even realize you're playing it.

Right in this very moment, do you want to meet the most enlightened being that you'll ever meet? In this moment, do you want to meet the most enlightened being that you'll ever meet? I will have this auspicious meeting. Well, to meet yourself without any interpretation, not at me. And as these interpretations and judgments come, you just have to let them come into this being that you're meeting. This presence that is here is the one consciousness. It means nothing. It is not loud. Don't need a photocopy version of a person who needs an idea of itself. Openness is being that is here has been understood to be something personal, something limited. Look, true reason you look for God everywhere, the body just being here as your own living presence. But if you judge, that will seem like this God is personal. It will seem like there is a person. It is just an addiction, just a habit of almost consuming that's these what my heart is telling this being. If you are encountering now as your own presence, there's no concept of past or future. He is not trying.

Openness is being that is here. It has been understood to be something personal, something limited. Look, a true reason you look for God everywhere: the body has just been here as your own living presence. But if you judge, that will seem like this God is personal; it will seem like there is a person. It is just an addiction, just a habit of almost consuming that. This is what my heart is telling this being. If you are encountering now as your own presence, there's no concept of past or future. He is not trying to hold on to the state. Even in freedom, thoughts have no meaning.

I mean, he says, 'Beloved Father, what to do when both world and me now look very distant?' Beloved Father, what to believe when both this sense of God, now beingness itself, and the person, both look very distant? But then the 'what to do' also looks very distant. It cannot actually be. There's the sense of consciousness and, of course, the person play is starting to become not applicable, but the question of doership still remains. So the real question is not 'what to do' when there is no personal matter.

It's time to make a statement. My question is about that state in which even being dissolves. Nothing can be spoken about that, but then I do not feel like talking to anyone.

That doesn't sound like bad news. You'll get used to it. In streams, usually what happens when you encounter being, it's unusual, but the mind just gives up. It also has some concepts of what we say. But yes, it's so clear that my presence is unlimited. It means nothing. It wants more freedom because the beingness itself is not a form. But where are the fireworks? I was promised my chakras will open and I'll have unlimited bliss, really. And basically, it is not even the wanting of an experience, but it is wanting of a certificate that because this happened, therefore it must be true. It is more like this confirmation or validation that we are looking for in the form of an experience, not the experience in itself.

Because at least if I said this: meet yourself in view of judgment and you meet the most enlightened being ever, and you just look living into your presence and this bliss started arising, then you could conclude, 'Oh, then that must be because the bliss came with the thing.' But the trouble with that is that everything that comes goes. So then what will happen is when the bliss goes, then you will say, 'I had it and I lost it.' That's why I also say sometimes the silver skinning is the best, because when we come with experiencing, any of you are having and will have these experiences, but the point is then that becomes trouble. You see, and I look to you yesterday when I had such an experience of just love, but now today when I woke up, I was not feeling love; therefore, then my freedom must be gone. You use these things as conclusions, and sometimes maybe it is better then for these things to not happen and you just stick with what we truly are without any byproducts, without there being any need for any byproduct.

That is why when I say, do you want proof for truth? See, we want the Self for Self's sake, or do you want it for the byproduct of the experience? And I also want to tell you that if it is an experience to pick up and agree with, the Self is not an experience. Well, being is not an experience, just the same for the experience of clarity. The experience of clarity, you define everything. It's like we're seeing. So how did the seeing become unclear? Like sometimes it's like the feelings, and it's like they're seen another time. It feels like it's very foggy.

That which is available for clarity and cloudiness is that. Even cloudy as you're making yourself, you will find that there is a Seeing, a capital S Seeing, which is beyond even or receiving. That which is aware of sight, of inner sight or outer sight, which is aware of hearing, the spiral, all of these things, but it itself is not dependent on anything. Take out the functioning of our attention; it can seem like at some moments the content is very clear and sometimes it can seem very blurry. But that which witnesses the function of attention is independent of either of these states. So once you see that you are that, then there is not so much concern about, 'Okay, do I have clarity?' Because even this minute, the best way to become cloudy is to try and hold on to clarity. Almost always, actually. Who is like this now? 'So I hope it's like that. Is it keeping like that?' Then what is that? That is cloudiness.

So if you see that my Self in reality is unconcerned with this moving attention, then you will see that this question is not applicable for you. And yet, in the blue line, we will find that something we can't approach it this way, trying to hold on to the clarity to keep the quality. But you can approach it too with the sense of finding the source of all things. What is at the center of all things? We will see that this is independent of any blurriness or clarity. And then the outward manifestation, it must be great.

Nice try. So hard is how much is it could be that I have to create some clarity for myself. It's like the notion comes that I need to like catch the seeking. Another same thing, we're trying to get it. Simply the source of so much confusion. Yet it's like I'm seeing now, like the value in having this, having to sell again and again. Because what I realized when I'm left alone and when I'm not following the guidance, it's like, okay, I'm staying motionless, but it's slightly distorted by this, bothered by this notion. I'm speaking about it slightly distorted.

And I guess sometimes a good notion, because in motionlessness there is not even the notion that I am being motionless. Because once we have something like that, then we set up some rules: 'I have to hold on to the quality of this,' which is not really a journey at all. It is more intimate than sitting where you're sitting right now. What is easier than sitting where you're sitting right now, knowing that you are here? What is this knowing? Is there anything easier than this? One supposes being. So this being is will be. So he said, 'What is the simplest?' and we discussed that knowing is for here. We talk about freely right now. So go down. So you say being. So being is simpler than even sitting where you are right now.

Now, this being is what everyone is looking for. This being is what everyone is looking for. Is it too simple? In a way, we can say like that. It is this doubt that we have to deal with. Without income except artificial sharing. You're saying a king came to a city and said, 'I'll give you half my kingdom if you show me where God is.' The saint said, 'I'll give you twice your kingdom if you show me where God is not.' Isn't that sweet? Which is constantly in this, like this beautiful interaction with Papaji and somebody. You think you're in satsang with him. He said, 'Papaji, can you show me God?' And Papaji said, 'If you drop doubt, then you will see God.' 'What do you see now?' He said, 'Let me see God.' Papaji said, 'I said drop doubt. Boom, this doubt. What do you see now?' 'I see God.' Which is not wordplay, but this word faith. This is a switch of perspective.

They mislabeled things for so long as we come to this unlivable life. We wonder that the long since you, we really wonder how you consider yourself to be a separate individual in all there is. Those who are spiritual mostly have this concept that everything is God, but within this God, 'I am not. I have to get to work.' Perhaps seeking God itself is arrogant. It seems like a very humble thing, actually, but itself is arrogant that I can separate myself from a separate individual who is running my life. Nobody has met this individual ever. Nobody's ever met this person in your life. All you have is your own. So the personal doubts are about this: 'There is my special experience, fireworks or something on the other side of the house. But how can I live like this? I live like this.' But you are the one that is assuming that it has been living with all these motions. It's never lived.

It's like after what you said, it's like the mind's now like thinking of the ways, like another strategy here too. It's a pretty place when there is calm. If it's like, okay, when there is forgiveness, and then when the mind says that it's trying to get rid of ugliness, it's like trying to count enough play. It'll be watchful too.

Keep attempting to plan for yourself is your thing. Mind will not give up and say, 'Okay, okay, let me help you with this. Use me as your friend.' Now you have to ask mind, 'How? How will you help me sit where I'm sitting?' If your existence is more simple than that, is more basic, more fundamental than that, because you have to agree to sit, but existence is the subtraction. So if you're sitting effortlessly, what effort would help you need to be? And this being is taking good care of itself. It only seems to double its early when it is with its own child, the 'I' is three.

We were talking about this thousand-handed monster from the Upanishads, and as a weapon, and this one is running around asking for help and it's actually hitting itself with these hands. This is the nature of our mind. Then the sage said that I went to this one and said, 'But who are you?' And this one, the question was accepted, all the hands started falling off. Something went away. But another instantly, the statement, this thousand-handed monster, and the monster said, 'But I am asking you for help and you are troubling me more with this question, "Who am I?" Stay away from me.' It sounds like an attack. You can have any variation of this.

You see, it might ask you, 'Who are you?' You might say, 'But what will I get?' One set of axes, you derive the silliness of this question. We don't know who we are and yet we are more concerned about what that unknown will get. 'What will I get?' You don't know this 'I'. It's like, what's the point of this? Fortunately, we're willing to live in a presumed 'I', then something is bound to be a companion. That is the design of this world. Working as if it is an individual activity, there's a long, long tour itself. It is suffering.

So the meaning is about, you have never, Father, can I come in to clarify on who I am, on what to do? No, I don't, because I don't feel like the question is sincere, like the question is for something else which maybe you all tomorrow. Like amazing, all the answers you have. It needs to be seen to me what weighs you, and you feel like you will come to your end of your suffering once you are fully seen for what you are. This is not one very second. So what is the instruction? You said from your experience, presumably, that you wanted to speak about that state in which even being dissolves. And then I said that there's nothing truly that can be said about that. So if it is your experience, then you say that. But then, 'I don't feel like speaking anything to anyone.' And I said that does not sound like bad news.

There is no way that you can use the discovery that you're having, the discovery that you are the boundless ocean, if you want to use it as a coconut body. This is just a primary addiction to the 'what's in it for me?' Like we're discovering that I have no limitation and not in time and space. So now what do I do? If the 'I am' in both parts of the beginning and the end of the sentence is the same 'I'—'I am discovering that I am beyond time and space, beyond this universe, beyond any liberty'—now what do I do? Why you tuck this 'I' again? If you go beyond time and space, if you wanted to or desired to mix is why, then again it becomes suffering. To feel like a quitter can be a strategy. 'I just discover what I am and then I will have the best life.' Now you have to face every little thing. This is the comedian. My absolute God says 'I am' and even the table says 'I am'. What did I do to you? What is at your center? What is your essence? Body is not the same body that was born, and every cell is different. If the thought you have about yourself now is different from the thought that you had over here, then either the body or the mind—what is at your center? What has remained unchanged? Which it is, they've given us such beauty.

And then I will have the best life. Now you have to face this little thing. This is the inquiry. My absolute God says 'I am' and even the table says 'I am.' What are you? What is at your center? What is your essence? Body is not the same body that was born; every cell is different. If the thought you have about yourself now is different from the thought that you had over here, then neither the body nor the mind is it. What is at your center? What has remained unchanged? Which is it? They've given us such beautiful ways to inquire. Yes, we decided if you're looking for something that is real, find that which is the unchanging and which is your direct insight. I think this much instruction is enough. In each one, find that which is unchanging and is your direct insight into the other side. What is your foundation which is unchanging?

So, the sages sat down to the used fuel system. Oh, Eureka! It's like Viveka, the ability to distinguish between that which is real and that which is unreal. And they defined very clearly what they meant by real, and it says that it remains unchanging; only that is real. And that which is also for direct insight. Not just an idea of something on TV, not just Brahman, the Absolute, or the soul. It has to be your direct insight. So, that's how they define for you to distinguish between these two and not be attached to that which is changing. This true discrimination—this discrimination in English is not the best translation for Viveka; it's like a positive distinguishing—discrimination of which is real. So, don't attach to anything which is unreal.

What the sages have advised is a way of saying what I said the other day, which is that you don't be concerned with anything phenomenally. I will take care of the rest. If you want to have one foot on the ground and both in the spaceship, how are you going to be? You're going to feel like you're spaced out. And we want to come on this voyage beyond the universe, but you also want to hold on to that which is very much an object in time and space. How is that going to work out for you? Try boarding a bus by keeping still one foot on the floor and try to board with the other. This is going to be fun. So, you have to know anyway what you're signing up for. What you're signing up for is willingness to give up every idea you have about yourself. It is to give up everything that you think you know about yourself. That's what keeps us believing that we are individual.

If you ask people, even most people will say, 'But I'm not a body.' Then, do you believe that you're a person? 'Of course I do.' If you were to tell them that this idea of being a person itself is ego, then it can seem very strange. Who has become determined? You become like that aspect of you. The world is very egotistical. The idea of separation, the idea of individuality, is the predominant idea in this world. It is the deepest addiction. For those willing to give up everything that they think they are right about, give up everything they are right about, it will seem like there is no journey for you. The truth is readily available. But for those who feel like, 'I want to keep these things that I'm right about and also find God,' for them, that will seem like a stretch out.

And everything that you are right about, the presence of what you think you know, how it should be, what should happen, even whether you are right about what anything is—he said, understand with this one part of what he said is enough. He said nothing in this world has inherent meaning. Nothing in this world has inherent meaning. Therefore, what you mean to do is that we cannot conceptually know anything at all because nothing in the world has inherent meaning. It is this meaning that we have given to it. And as you, if you're not ready to give up on this idea that you think you know, it will seem like this will be stretched out and move. If it seems too ugly to live without giving anything any meaning, but we can use up... good. Thank you.

If you are like me, even slightly, the emotional compliment even this day, everything is my Master. Take it away clearly and buy this in your heart. If everything is one of those grapes, also everything is in that which we have not included yet in the Master's. Thank you all so much for being in Satsang. Guru Sri Mooji Baba.