What You Are Remains Untouched - 20th November 2017

So don't strain yourself. Strain means that you are trying to use your mind or intellect. Just a childlike wonder: what is here that is beyond perception? Is there anything at all? And remain in this innocence. Because everything else comes after the idea that 'I am an object.' 'What should I do? Why am I here?' All these existential questions all come really after you pick up the notion of being something. Either a concept or an object, both are the same; just a notion. That is why this is the main question: Who am I?

So when I say that on this side of being there are all these phenomena, what I mean is all these perceptions. But what's on this side of me? Is it just perception? Perception is that all you are? Or is there something beyond this display of phenomena? That which is the unchanging. Phenomena can be changed. So you woke up this morning and here you are now. All this phenomena has been there for you to taste. You tasted all of it. But before this phenomenon, besides this perception, is there nothing else? And if it is only perception, only phenomena, then you must be one. Which one are you? And what witnesses that?

By Satguru's grace, we are blessed with something that we call devotion. Devotion means that this life is my Master's. But what is this life? Everything that I considered myself to be is now offered up at his feet. In that devotion, everything that is in the box 'I am something,' all this 'something' is now emptied out at my Father's feet. This is a beautiful unburdening. That's why I say that the devotee is not being a devotee; the devotee is not one more saying 'I am a devotee.' It is the emptying of this notion. This is the best part about having a Master: that whatever the mind has to offer you, it's not a thing of your concern now. It is all the Master's to deal with. 'What I have to do, when I have to go'—it will all happen in my life. But if you still feel like you have your way or you want it your way, then is it true that you have a Master? This is only having the starter of the seven-course meal then. If you feel that the Master is just somebody who comes and gives you nice things for a few hours, and the rest of it then you have to go and take it on, and then you have to go back to your unwise eating of the starter. This is what I meant when I said that you either have a Master or you have your way.

Now the mind will create some notions of this and say, 'Oh, this is some sort of being subservient.' It's none of that. Nothing to do with that. It has nothing to do with whether you touch the Master's feet or whether you don't. It is only about saying that 'You, Father, are the one that runs this life now. Everything moves with your will. There is no me here to do anything at all.' If there is suffering, then you are suffering. Whatever action arises is your action, because I don't find a 'me' who is doing or experiencing any of this. That's why Bhagavan gave us this very beautiful metaphor. He said: don't get on a train and start running towards the destination inside the train. You can sit down. You're on the Guru train, which is the Guru's power. What better way to run this life? It's only the voice of individuality which will come and say, 'But okay, this is okay for satsang, but what about my job? What about money? What if he misses this?' But what is the ultimate relief that the devotee is offering? The alternative is 'I can do it.' That I don't know, but 'I can do it.' Just like this: 'I can do it.' I don't know who this is, but 'I can do it.' And yet the hypnosis has been so strong that this is how we believed life to be done. 'I did this, I did that. I didn't do this, I didn't do that.' That I don't know. And very few even come to this beautiful admitting: 'I don't know.' Many are just naming a fictional entity and saying that one did it. It's like saying that some entity called Ananta is speaking all these words. This is completely false. There is nobody here called Ananta. This is a theoretical notion that we are calling so. This appearance and this form is where there is arising from the same voice which has reminded you over and over in many different forms over many different lifetimes.

Even 'I can't do it' is not applicable?

Yes, exactly. Exactly. Because it's not about the 'can do' or 'cannot do.' It's about who the 'I' is. Those who are very blessed even have a little bit of devotion, a little bit of temperament of surrendering. Yes, hand it over. Hand over the 'hand-it-over.' Surrender the surrenderer. There is nobody there. There is nobody here. It just is. Nobody. All there is is one Being. You look inside the body, you look outside the body—have you found somebody? Just out there? There is nobody with your name on it. Nobody in your name. Now, in this marketplace of sensation that we call the world, full of all different varied types of sensations, it is not the sensations in themselves which are causing trouble. It is our mental interpretation of those sensations.

So, I was just discussing before satsang that one of the concepts which causes maybe the most trouble is the concept of 'mine.' A set of sensations arise and somewhere we picked up the concept that they are 'mine.' It could be another body, it could be a house, it could be some money. Whatever the perception might be, the minute we are attached with the 'mine,' then you try pulling this set of perceptions away, this set of sensations away, and what happens? All the suffering. 'I can't live, I'm so attached.' What is it? Just a set of perceptions, a set of sensations. Without the concept 'mine,' there was no such thing as attachment. But even for 'mine,' there is an overriding concept of 'me' without which it cannot be 'mine.' And this 'me' nobody has found. It's just a misinterpretation, a big misunderstanding, that only these sensations are 'me' and the rest of the appearance is not 'me,' or any appearance is 'me' at all. All this is just interpretation, isn't it?

Now, what is it that you are right now? A thought comes, there is a mind, a sense of a doer which comes. But are you that sense? Are you perceiving even that? A thought which comes, stays; everything that comes, goes. So then if you are that which comes, then you will also have to go also with this coming. And another thing I want to tell you is that don't try to fix something for some future you, the one that is going to be there after satsang. There's nobody here now; there will not be somebody after satsang. So many times we come into satsang and say, 'Oh, this is okay for me now, but what happens after satsang?' Although it is not okay for you now, it is consciousness itself which is acknowledging itself. And there will not be another one also after satsang, because this is one flow, one thing. That I keep hearing over and over again: 'Father, it's okay in satsang, but after satsang...' This is what I'm saying applies to you right now in satsang. You see clearly now that which is you. This notion of 'something happened to me yesterday' and 'what will happen to me tomorrow'—these are just the same tricks of the mind trying to keep the notion of 'me' alive.

You cannot conclusively say that anything has happened to you. Even if you were an object, all your memories could be false. You're not that object. Can you? What defines your boundary? How long is consciousness going to let us define a boundary? When we decide to look beyond and see, 'Oh, actually the sensation is appearing within me.' This is the play of consciousness. Go beyond this play of name and form, me and mine, shape and design. This is the voice of your alarm clock. Beyond... you only set it for yourself. Now it is ringing. Are you contained in the 'me'? Are you contained in the form? Is something 'me'? Is something really 'mine'? You are the eternal one, the unborn one. What in your home can you leave behind? What possessions can you take? How long will you continue to point at some sensations here and say 'this is me'? You will enter into the discovery of defining some things of the...

Name and form, me and mine, a blue shape and design—this is the voice of your alarm clock. Beyond you, you only set it for yourself; now it is ringing. Are you contained in the 'me'? Are you contained in the form? It's something, I mean, something really mine. You, you are the eternal one, the unborn. What in your home, what can you leave behind? What positions can you take? How long will you continue to point at some sensations here and say, 'This is me'? You with another into the discovered, defining some things of the body boundary, the mental boundary, some image, some form, this idea of 'me'.

Like Clara said, 'I will paint this, but give you think I what?' But the sense of 'me' seems to be localized, seems to have a reference for 'me'. But actually, whatever else might come, the notion of this limited 'I' is the only one who keeps off. Then it says, 'I'm seeing all this, I'm seeing limited.' What I just... what does it mean for me? Nothing. There is not... 'Will my life get better?' Who can say what is better? What you said, 'The Guru will take care of everything.' I didn't say Guru will take care of everything according to your mind's eye. It's not a cheat code. And you start to see how beautifully even the so-called trouble all of you seem to have to some extent—looking around this room and looking at all of you, you have some or the other trouble going on. Even in all of this, if you were to just look at the beauty of this existence here, is there a greater miracle than this? You actually exist. Existence is here. The greatest beyond phenomena are phenomenal truth decided to experience itself as existence. I, you are that.

This guilt about yourself, we worry about the 'me' and 'mine' later. Or just to... I am, I exist. There comes a point in that somewhere, it's a very salty meat question is announced: Are you in the truth, are you for the truth just for the sake of truth itself, or because of the idea of benefit that it might bring? And if you can also bet you are in look for the truth no matter what it brings. But if you feel that, 'Oh, what my truth should be this way, it should help my life in this way, it should be like that, it should be like this,' then you can keep playing this game. Just for the sake of truth with no guarantee about anything—even not even get no guarantee of peace, no guarantee of joy, nothing. Forgettable, because it is these guarantees which get in the way of them anyway. But even that, I don't want to tell you the reassurance in it. Oh, just to truth. Is that your heart's deepest longing no matter what those nominal things it brings or doesn't?

If you can't understand on the part of such, remember this authority for you: without Ananda, this is it. So at this point, consciousness decides to play this way or the other. It really comes to this point where it's done with the play of 'me'. Talk to you. But if it felt somewhere that because of talking to the truth 'me' will get something, 'I' will get, then you start to realize only in satsang that working to plant with no benefits. And if any of you feel that, 'Oh, actually it's been a search for some benefit,' then do pick up guilt or no thinness about it. The point is not to make you feel anything; the point is just to shine your light on that which you feel should happen. This is the chance to drop, is not to make kingdom which I know more like and see, 'I'm in this for some thinking.' But even in that motion, what am I considering myself to be? The fall.

Excuse me, so many times our motions, the power limitation, can hide behind these expectations of something coming through spirituality. Expectation that something should happen because I said in Buddhism, I represent with integrity. If you look at this question when you're shining a very bright light, and the false cannot survive the brightness of this. So I can see it is time to stop playing games, but I know consciousness will clear the key as long as athletics. And this is just a gleam on Gyan for me to have said that. But suppose we were to say that: stay with you inside. Don't pick up any notion about yourself because no notion is worthy of you. So we're not just shifting our attributes. I'm not going from the world on lure, from desire to non-desire here. Move the landing spot for these actions: the 'I' itself, the limited 'I' which considered itself either the doer, either the 'me' with the 'mine', or the 'me' who is a renunciate. Neither. We are talking either to accept nor to renounce. Ashtavakra says neither doing nor not doing, no position.

The new refer curiously as I see that this 'I' takes off from the taking more from some idea you have about the source of this 'I'. And when I say you see where the 'you' is landing. You, you said, where does it land? Does it land in the set of sensations which you say is 'me'? Does it land on empty space, dark empty wall? Is that you? Are you just a visual? Are you some emotion? Are you all your thoughts about yourself? Where does it land? Thank you for allowing me to share with such directness, getting back to the root of the matter you want. So much for being in satsang today. Om Shanti Shanti Shanti. Satguru Sri Mooji Baba Ki Jai. Anant Koti Brahmand Nayak Rajadhiraj Yogiraj Parabrahma Sachidananda Bhaktavatsal Bhaktapratipalak Sri Guru Mooji Baba Ki Jai.