Who Is Suffering from This Fear? - 11 May 2016
Saar (Essence)
Ananta guides the seeker to recognize that the personal 'doer' never existed and that life has always lived itself. He encourages an open inquiry into fear, revealing it as a sensation that no one truly suffers from.
True freedom is that which allows everything to show up in the appearance as and when it wants to.
Who is suffering from this fear? You will find there is nobody in reality who is really suffering.
If you argue with reality, you lose—but only one hundred percent of the time.
intimate
Transcript
This transcript is auto-generated and may contain errors.
Questions that you asked in Satsang, it becomes apparent that the sense of how I will live my life or how I am to manage myself in the world with my clients, with my friends, with my relationships—all of this has been given a lot of belief in the past. So now, as we are coming to the recognition that you don't exist in this way, you have never really lived your life. The one that has been saying that 'I lived my life in this way' never really existed. As we are coming to this recognition, then some of these fears are bound to come, and it's very natural for them to come. So in these cases, we can say let's stand our ground and let's see how it unfolds, because actually it has always been just a beautiful unfolding. There has been no Lucia who has been living her life.
Now, there can be a subtle sense that Lucia is coming to the recognition of who she is, but even this is not true. It is not Lucia. In fact, it is seen that Lucia is just a label for nothing. You can be with 'How will Lucia live her life now?' She never was. Life has been living itself, or we can say God has been living life, or life has been living itself. As my Master says, existence takes care of existence. But I understand what you are asking because there can seem to be this period of transition between you seemingly personally living your life to please hand over to God or Being or Consciousness, whatever term we want to use. And it doesn't go—it hardly ever goes to go—because the mind will take even this idea and say, 'See, now I'm handing it over to God, therefore it should go in this particular way.' But it doesn't.
And as we find that no matter how this life seems to be unfolding, the truth of what I am—the untouched, unconcerned, unchanging reality of what I am—is unaffected by the circumstances of this life, then that is true freedom. Because true freedom cannot be an insistence that my life should only be good according to my mind. True freedom cannot be the insistence that my life should be only in this particular way which my mind is defining for me. True freedom must be that freedom which allows everything to show up in the appearance as and when it wants to. And as I say this, if some fear comes, then that is also very good because it shows us that which we are still attached to.
There are somatic sensations, yes.
Yeah. So when we look at the messaging behind the fear or the interpretation of the fear, it points us to our attachments, which is also a great gift because we can inquire into these attachments and ask: 'Whose are these? Who is attached to these?' And then these attachments also lose their power. So just like in the past every appearance was taken personally, or most appearances were taken personally and used to reinforce the idea of personhood, now because the urge is for this freedom, all these appearances are now opportunities for self-inquiry. Just like A Course in Miracles would say, just another forgiveness opportunity. And what is the true meaning of forgiveness? It is not 'Oh, I forgive you.' It's not that. Forgiveness is just this simple allowing of all things to come and go without holding a grievance, without holding resentment. This is openness. Openness to being vulnerable as well, to feeling this fear. Only when we allow it to be experienced completely we become open to it.
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What's the best question to ask when this fear arises? Now we'll do a question. What's the best way to do this? Yes, yes, the fear is here. I'm experiencing the fear, and if I experience it at other times outside of Satsang, what would be the best question to inquire?
And yes, so now if we do just an energetic sensation of fear... yeah, it's an energetic sense of strong energetic sensation, around my heart and third chakra.
Yes.
So if this energetic sensation of fear is there, then the best question to ask is: 'Who is suffering from this fear?' Okay? 'Who is the sufferer of this?' And you will find that although there is a tasting and the experiencing of this fear, there is nothing in reality which is really suffering from it. There is nobody in reality who's really suffering from it. And therefore, when we see that it exists as another experience, then that becomes openness. And all sensations, as we are open to them, they are quicker to resolve than if we are resisting them.
When you asked 'Who is suffering this fear?', the immediate answer was 'Nobody.' Yes. But was this answer a conceptual answer or was it seen that there is nobody? It was... was it just experience? Now I will know it was an unknowing. Yes, listen, there was something that said nothing is experiencing this.
Very good. So rest in this knowing. That which knows this fear, that which knows even this fear, is that also fearful? No, it's not fearful. But then there is a thought: 'Well, then who the heck is experiencing the fear?' There is only one Being, which is Being or Consciousness itself, you see. But it is not suffering from its experiencing.
Oh, so it's feeling it and it's not suffering from it at the same time?
Yes, yes. That is why this example that I have been using the last few days about paying for fear... you see, if it was really suffering that came with fear, then why would we ever pay for a horror movie? So it's just another experience. The interpreter comes and says, 'But this should not be here.' Yeah, but to argue with what is here... what is that? Shiva is here, so he can remind me of what Byron Katie says. If you argue with this... Father?
Yes, yes, okay.
If you argue with reality, you lose—but only a hundred percent of the time. So when she uses the term reality, it's obviously different from how we define reality. But what she's saying is that when we argue, which is the mind conflicting with what is a phenomenal appearance, then the mind cannot win because the fear is there. No matter how much it thinks it should not be there, that only energizes it more and more.
The Thread Continues
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