Without Belief, You Cannot Get Identified – 25th March 2022

It's very difficult to answer this actually. It just feels like myself, that's it.

So just like that, moment to moment, when the mind draws you into these conclusion-making type exercises, then just let it go. I was telling another child the other day that how big is your mind compared to your being? How big is your mind?

Yes, here, not so big. It's actually very tiny.

Okay, so then the question is, why do we have to resolve something there? What is the reason that we need resolution if the mental aspect of ourselves is so small? Is the need to always refer to that for identity, for resolution, isn't it? That is using the operation as a segue into satsang to really get to the heart of the matter. So if the mind is all confused and saying, 'You got this all wrong, you're messed up, you know, you don't know whether you're going to the right master or the wrong master, you don't know what's happening,' none of these things you're sure about, how much of your space is it taking? And it can seem intense and strong if your attention is fixated on it, then it can seem all-encompassing almost. Another child said in satsang the other day that, 'It's everywhere, my mind is just everywhere.' See, it is not everywhere. You can still hear this voice. And I've been using the nose. Is your mind your nose as well? Your nose is more important than your mind. So better to keep your attention on your nose than on the way. But if attention is difficult to manage, then at least don't believe its narratives, because it keeps us in the seeker-finder narrative which doesn't apply to you, to your reality. So what should the answer be? It is very difficult to determine that without these considerations.

So I was asking Sanjukta, so what is it? What can you say about yourself without these considerations? Empty of these considerations. And she said, yes, very difficult to actually determine because we're used to determining a state or our condition based on this conceptual understanding, isn't it? So if you say, okay, empty of that, what are you? That is the question for all of us. Because in that there are just a few primitive options, these storybook options. In that, what could you be? You could be this body-mind, there's a spiritual seeker who is wanting to find the truth, who's on the right track or wrong track, all of these considerations. But without it, what are you? Without the mind or type, yes, anything. What are you without the mind? You're the one in which the whole world appears. The one in which the whole world appears. Look at that. Is this that switch over? Is that switch over not needing a mental certificate? A certificate from the mind saying yes, yes or no? It doesn't matter. How many of you still feel that if your mind said, 'No, no, you're doing a really bad job at freedom,' that would still be so important? Raise your hand like that. If your mind said, 'You're doing a really bad job at this,' then that would be really important. That would still be important. You are nobody. Too much peer pressure in the room, I see some courageous ones. But really speaking, it's not important. It's not important. You don't have to convince your mind. Don't have to convince your mind. It's just like you don't have to convince me. Many times, I mean, someone's who are coming to satsang, you know, and they want to show me like how much they've understood. And I know already that you're beyond, actually beyond consciousness. So there's no conviction needed here. I have no spreadsheet of disciples saying, 'Okay, now God minus two, this one is of interest to me.' Just moment to moment, like right now, what are you buying about yourself? If you're buying a story, then how can I get you to drop that narrative? That is the only consideration I have. So you never have to convince me about any of this. So if I am clear about what you are and who you are, then does your mind judgment matter so much? Is your mind certificate? Are they saying this because he is very nice? My mind really knows me. So no convincing the mind. We can make it one of the dues, maybe it's already.

Yes. So our whole sadhana and practice is to keep our attention in this place, right?

Yes. Most sadhanas are designed to not give attention to mind. So I have seen a couple of satsangs where Mooji Baba says that there is a witness who is watching everything and also you can witness that witness too. Right? Somewhere I know this, I mean I have felt this and I don't know, somewhere my mind is very confused as to where should I be? Should I be...

Yes, sometimes it may be said like that. So if I say to you, are you aware now?

Ah, yes.

So what did you witness?

Just my mind asking the question.

So the perception of the mind, you see, that makes you aware?

Yeah.

Now suppose that perception went away, would you still be aware?

Yes.

Yes. Suppose I did not even give you the time to look at what you were perceiving. See, it is asking you, are you aware now? Right now. Right now. It's just there. Now what happens is that many times we come to the notion that because I'm aware of something, therefore I'm concluding intellectually that I must be aware. That there is a perception of the hand, there is a perception of the face of the computer, the perception of the world, therefore it is logical to conclude that I must be aware. But all of that 'therefore it is logical to conclude' is not the part that I am interested in. Because we are not coming to any intellectual conclusion independent of that concluding. Are you aware? No, no. Independent of what perception there may be or may not be, are you aware or not? So this aware, how are you aware of it? Just primarily. This prime, in a very primal way. Before any tools of perception or conceptualization even have to appear. In the most primal way, you know yourself. And that primal way we call intuition. So this intuitive recognition is always available, universally always available to everyone. And in fact, it took a lot of programming from society and parents to convince us that you are not this, you are this body-mind. So although it may be said sometimes provisionally that keep your attention on yourself, it doesn't really mean attention, attention, because attention cannot go to the Self. You may say I'm withdrawing attention from perception and I'm withdrawing attention from thought primarily, so that if there's no attention on thought, there's no question of identification, no question of belief at all. And most sadhanas, as I was saying, are designed to keep attention away from thought. So look at any sadhana. Keep your attention on your breath. So attention is on that. And because attention is limited, you see, you cannot have unlimited attention. So when you keep it, you don't keep it fully in your with your breath, you see, you keep it fully. And if you're doing unlimited, you could not keep it fully because there's no fully. Because it is limited, you can keep it full on your breath or on a chant. You just keep it with the chant. Or keep it, if you're walking, just keep it on your feet. If you're cutting vegetables, then keep it on the action of cutting. So mindfulness. So if you look at all of these arguments, then they're designed to give you some control over your attention. Now, I was terrible at all of these. I have to confess that these are... so they would work provisionally enough for a few days. I would feel like, 'Wow, this is it, I found it, and this is all I have to do.' But nothing was really... nothing I was really consistent with. So that is why I don't advise too much of this attention control type stuff. I mostly just talk about belief. Because without belief, you see, independent of how much attention you may put to your mind, without belief you cannot get identified. So your attention may be fully with the thoughts, but even then, unless you give belief, truth value, assent to the concept, you're still not identified. So that simple surrender or letting go seems more natural here. So that's the way I express it here. So you find in satsang hardly ever speaking about controlling your attention. I was terrible at it. Another thing that happens is with any practice, and it's not that the practice doesn't work, but it is the human condition where the notion of the practitioner can get activated. Like we get a lot of belief around being a good practitioner or a bad practitioner. So the spiritual identity holds on to how many hours did I meditate, how often did I do the inquiry, all these kind of benchmarks then become about this body-mind being. But most importantly, most importantly, like if you decide to seek something. So suppose you said, 'I am going to seek my nirvana is chocolate cake,' you know? And I want chocolate cake, let's see, and I'm going to go looking for it. But isn't it important to first conclude what you are? Suppose you are made up of chocolate cake already, then why would you want to get more? You are full, full of chocolate cake. So then when we go seeking for God, isn't it important to determine that the God is not here already? Does it warrant the seeking in the first place? Who's here already that I must go seeking for God? You know, even this is at least rational also. Mostly I'm messing with your rationality, but this much at least is rational. Before we go looking for something, isn't it important to check whether you already have it or not? So when I ask you, can you stop being? Try to stop being. You notice that being is just here. It's just present. Presence is just present. So whose presence is this? Whose presence is already here before we go running looking for God? Who is it? Your being, your presence is whose presence? If it had a boundary, you could say it belongs to this body, just like the hands or the nose, see, or the legs. But is it like that? Is it an organ of the body, presence? What can your body be made up of? The aspects of your body could only be made up of food, blood, flesh.

To stop being, you notice that being is just here. It's just present. Presence is just present. So whose presence is this? Whose presence is already here? Before we go running looking for God, who is it? Your being, your presence, is whose presence? If it had a boundary, you could say it belongs to this body, just like the hands or the nose, you see, or the legs. But is it like that? Is it an organ of the body, a presence? What can your body be made up of? The aspects of your body could only be made up of food, blood, flesh, bones, all these. Your being is what? Is it blood? Is it flesh? Is it bones? Being? Even these very simple questions we've not asked. You've just taken it to be like this: 'Oh, the being is within my body' or something like that. How can your being, which is just a bundle of food, contain God's presence?

So you may say, 'Okay, I'm seeking that which is the Absolute, beyond even presence, before I am.' Now, is that not already with you? Not even with you—not already what you are? Who is aware even of presence? Is presence aware of you, or are you aware of presence? So you can say, 'I woke up this morning.' I mean, what presence woke up? Being, consciousness woke up. But I witnessed even the waking of presence. So what must you be then? That presence, that consciousness in which all of this appears and disappears? You are prior even to that. Before 'I am,' what is this 'you'?

So is one of the deals that you must determine first what is already here before you can go seeking? No, that's a good one. You should add that. Okay, before you go looking, grasping, holding on, searching for experiences, you must first determine what is your present condition. You have to diagnose before you can remedy. So what is your present diagnosis? Absence of God? If your only present diagnosis is absence of God, then you can say, 'Okay, I need to seek God.' If you say 'full presence of God,' then what are you seeking? Full presence of God already, then what is there to seek? You see? So it's all of that convincing the mind; rubbish gets in the way.

What I'm saying actually is very simple: who is here already now? Your mind will shout and say, 'But how do I know it is really God?' Don't fall for these tricks because you know in your heart. Don't fall for these presumably humble cries or requests from the mind: 'How can I know?' You can't know. You conceptually can't know. But in your heart, don't you know? Intuitively, don't you know already? How can you find out whose presence is this? Is this a question for your head to answer? Can your head truly contain this question? Impossible. How can you find out whose presence is this? Suppose we're not leaving Satsang till you can confirm this. Whose presence is it? It's important, isn't it? It's a constant companion, the most primordial vibration. It is what you call 'I.' 'I' wakes up. 'I woke up,' isn't it? Isn't it important to figure out who this guy is or a girl is? Who is it?

Hey, everyone looking so lost. How many of you feel clear about who this presence is? Clear? I don't see... Supriya, is that a hand, my dear? Yes. This is not points; I'm just trying to read the room. Okay, let me ask the other way: who is not clear about whose presence this is? Ah, good, good. Thank you, thank you. Okay, very good. Okay, so let me try and give some tips about this. I see your hand, thank you.

So a question like this is an honest one. One way to look at it is very poetically and say, 'Oh, Father is saying this presence is the presence of God, so let me just believe that it's the presence of God. Ah, God is here.' But that's a provisional level of working. That's not where I want to work with all of you. I don't want you to believe, because a belief can be thrown out very easily. So tomorrow you believe somebody else. Today you believe me; tomorrow you'll believe your mind. So if you're just a belief, it doesn't help.

Now, you cannot determine the answer in your head. This question is too primal for your head to understand. It's too much, too big for your head to understand. So let the question be with you, but don't apply your head to it and tell me if the answer becomes clear. It's okay, there is no rush. If you can wait thirty minutes for pizza, you can wait for this. This must be very primary because this presence is just here. So it's better we find out whose presence this is.

Now, I've told you the tip; I've given you the clue as to how we can get it wrong or get confused about it, you see. So don't use your head. Don't use your head means don't try to conclude conceptually or mentally. Stay like that. Stay like that means all thoughts can come and go, but you're not buying into any of their stories. You don't have to use the word God because I use it; you may have some other baggage with God. I may have a different way of using the word, so it doesn't have to be the word God. It doesn't have to be any word at all. Just meet yourself in this way. Meet your presence. Let the question be there: whose presence is this? If your mind is screaming, doesn't matter. That is clean; you have nothing to do with it. Don't worry. It's only the top story here; it cannot come to the rest of your being. The presence of your being belongs to whom?

We are addicted to resolving in our heads. This exercise is kind of an antidote to that because your conceptual answer doesn't matter at all. You could say 'frog' or 'God'; it doesn't matter. It's a conception. Are you able to meet the inquiry? The mind may convince you to go on some other adventure. Let me say this is a very good time to ask some other question and answer that. We are answering something, we are looking at something very important: who is here? Whose presence is this? Yes, what is your report? Is there a report? The report about the intuitive insight, not our conceptual report.

So I keep saying that God is already in your living room and you're searching the whole house for God. This is what I mentioned already. Your very presence is that which you're looking for. The greatest being, the highest consciousness. One being. Okay, good, good. Yes. Okay, now the next exercise. Insert this what you're discovering—let's call it presence—into a story. Insert this presence into a story. The same way, same way, don't go to your head. What story does it have already? Okay, before we insert, let's see: does it have a story already? No. No. Everyone with me? Does the being have an inherent story? It is beyond time, beyond space. And for a story, you need time and space. So being cannot have a story. But we don't have to infer; I'm just pointing that you can just check for yourself. Is it in time? You know? Is it in space spatially? So you can see that it does not have any narrative. It doesn't have a past, present, future. So how can it have a story?

But now, without the mind, try to make a story for you. How to make a being have a past? Give it a past. Give it some attributes, some state. You do it. Leave it aside, don't bother with it. You can do it. You're with me? Don't try to conclude anything from your mind. It doesn't matter whether it's peaceful or shouting. It doesn't matter at all. Just imagine your head to be the top floor of your house and you are not bothered with what is happening there, you see? Your kids are having a party; you are not bothered with it. What about the rest of you, the remaining floors? Anyone got a story? No story. So this is the end of suffering because to suffer, you need a story. This is the end of suffering. This is the discovery of being, discovery of God, discovery of consciousness, and the end of suffering.

Hey, now one more step. That which is aware of this being. Be aware of this being. Don't think about it. If you start using your intellect, you're out of Satsang. Whether you're in this physical environment or in the Zoom room, it doesn't matter. If you go to your head, use your intellect, you're not in Satsang; you're in the company of your mind, the seller of the limited idea. So continue to not worry about that. Let it have the party in the top story. All the stories in the top story, okay? You remain with the rest of you. That which is aware of even being, empty of all attributes and qualities, the pure witnessing. What is that one's relationship with you? Is that awareness something that you have? Are you something that awareness has? Is the relationship of ownership?

Keep looking at it if you feel like you've not settled into the intuitive insight about it, because we are very quick to make awareness 'it.' 'Nothing happens to it, but what about me?' So this awareness that witnesses even the presence or absence of being, sleep state or waking state—what relationship does it have with you? What is the relationship? You are. You are. Is this a mental clarity? Is this a clarity? Just confirm for yourself, because tomorrow you will say, 'I was so clear in Satsang yesterday and now it's all confused.' Is it at the layer of your existence where clarity and confusion happens? Because it's not a mental clarification. Try to confuse yourself in the heart, in your intuition. Become confused about it. Is there any capacity for confusion intuitively?

How many of you feel the mind is attacking too much? Just put your hand up. Mind is attacking too much. Thank you, thank you. He's doing his job, don't worry. Thank you.

I'm so sorry to interrupt you here. It was such an intimate feeling that I felt that I am. Yes, yes. And then again, the witness to that feeling is also me.

Yes, yes. Because it is 'I' and 'I am.' It is not 'I' and 'you are,' you see? It's not two. It's like I am aware, I am being. And again, the tip is: don't try to conclude or verify conceptually, like 'Who is me?' It is you who is being. It is you. That 'you' is beyond being and not being, beyond sleeping and waking. And I realize the way you use the word 'feeling' to signify this apparency of self-knowledge, because the vocabulary doesn't have words for this insight. So we have to use words like 'feeling.' But it's not a feeling, is it? It's not like anger or bliss or any of those feelings. Just confirm that. Yes. So when we say it feels it is 'I,' we actually mean that I recognize intuitively that it is 'I.' It's not a feeling that emerges. Ah, it is 'I.' Yes.

So I am. I always say to you: it is not you that are being. It's not you that are being. You know intuitively that it is you. It sounds strange; it just sounds absurd when I say that because if your label 'I' is not burdened with the baggage of body-mind, then there is no trouble with this. But if you're trying to fix being with the concept of being a body-mind—'I am my being,' you see—then it's full confusion in the head. But empty of that baggage, it is pretty apparent, pretty simple. Nobody says, 'Oh, this morning somebody woke up,' unless they're being very Advaita-ish. So this morning, yeah, I woke up. What time did you wake up? Oh, 7:00 a.m. Like that. I don't know who... somebody woke up, but I remained as though I'm not... no. I'm like, 'I woke up.' The 'I am' is so intimate. So it's natural to call it 'I' also.

So just remaining headless. Remaining headless, your presence is whose presence? Have that, stay in that insight. And who's aware even of this presence? That 'I' that is aware even of this presence, what mode of recognition did you use? I said to you, 'How dare you say it is you? How could you say such a thing? What do you think you are?' Prove to me it is you. How would you do it? How would you do it? Are you seeing such a thing? You're just making things up. 'I am aware of God.' Who talks like this? Sounds absurd to the mind. But what is your discovery? Because it is you. Because it is. Is it an experience? Are you calling some black empty space 'I'? If the mind is throwing such visuals at you, just find out who is aware even of that. Who is perceiving even that? Resist all temptation to squeeze all this into your head, okay? Because it will only make trouble over there. Your building has infinite stories, infinite levels, floors. Let the top story be. Nothing is going to happen, don't worry. What about the rest of infinity?

So this 'I' that is witnessing even the 'I am-ness,' tell me your true story about it. Tell me what happened to it. And if it doesn't have a true story, then promise to throw all your stories, because you are this 'I.' So what is your story? What is history?

Resist or temptation to squeeze all this into your head, okay? Because it will only make trouble over there. Your building has infinite stories, infinite levels, floors. Let the talk slowly. Nothing is going to happen, don't worry. What about the rest of infinity? So this 'I' that is witnessing even the amnesty, tell me your true story about it. Tell me what happened to it. And if it doesn't have a true story, then promise to throw all your stories because you are this Atma. So what is your story? What is history without going to the head? Let's hear some headless stories. Without the head, what time is it? Are you in time? Without the head, how much space do you occupy? So if someone's not feeling clear about what I'm saying, raise your hands please. Two hands on this screen, next screen. Keep your hands up please.

Can you hear me like this without the headset?

I can hear you, my dear.

Can you still hear me? Yes, I can hear you very well. I felt I was looking at you throughout the conversation so far and I felt you were with me actually. Most of it, like I feel in satsang, something is happening. Like something is, I don't know, hearing you in a way and it's... but still there's... and maybe I should just stay with that, you know? But somehow it feels so hard to not believe my mind or I don't know. The mind seems so... or the stories, they're like there and also...

So tell me a true story from the mind.

Like for example, that I don't get it actually. That I don't really get what you're saying. Yeah, I don't know if it's true because you also say you feel I'm with you. But somehow I believe like I live like this. My day-to-day life is like, 'Oh, I'm so bad. I'm so far from what Guruji is saying.' And how to get back? Like all the time struggling to get to some, you know, to get to harmony because I feel there's a lot of disharmony in the way this body-mind or I don't know what is functioning. Like in my day-to-day life, it's a lot of mess and it feels like there's no way out or it is so far to come to peace, to come through.

So attention and belief both seem difficult to withdraw from the mind. Is it like that?

Yeah.

Okay, show me. Let's try now. Withdraw your attention and belief from the mind and then tell me what is, what seems difficult. Just give me the slow-motion commentary when the thought comes which seems so believable.

Just feels like there's still such a mess in this body energetically and physically and mentally. So the thoughts are there. It feels like that is so...

A little bit of switch has to happen in the sense that you hold my hand, you see? And you have to collaborate with me a little bit in the sense that when the thought is offering this to you, just don't accept it. Let it come and let it go. And then in spite of that, you see, in spite of your intention not to give it belief, if it still takes it from you, then expose that one thought. Keep holding my hand. Whenever the thought seems too strong, bring your attention to the holding of the hand, okay? This is very good. This is very good.

But it feels like I have to do this and hold on and then I get lost a bit and I come back for a while.

It can seem like that because many times it can happen like this. Because provisionally it will feel like effort a little bit to become effortless. It will feel like that. So many times with the sangha I can feel like it happens like this that I say, 'Okay, now you don't go to the head,' you know? And it's like I'm telling my kids, 'Don't jump in the pool,' but the pool is there so I have to jump in. I'm saying don't jump, so stay with me. Even if it feels like a little bit of effort to not jump, it may be very tempting. It's like... and then you can feel like, 'No, no, it is Father's job to pull us out of the pool.' And I say, 'Okay, come, come catch.' Yeah, and now, now don't jump. And then jump. Just feel like... because then we become the non-doer. So for a while it will feel like effort to not jump in. That's what I mean. You have to collaborate with me a little bit. You have to collaborate with me a little bit when I'm saying don't give it your belief as much as you can.

Like now when I listen to you and you say 'hold my hand' and just keep doing that, it feels that it's more powerful than before when I was doing it by myself or you know. Like I don't know, I mean it's just a trick of the mind saying, 'Oh, it's easy when you're with Father, but alone is more difficult' or...

Yeah, it's going to become easier and easier. Don't... so like this is the tool I've given you. So just the mind is calling you, but you are holding Father's hand, see? And momentarily something will happen, something will go. It's fine, it doesn't matter. You come back. For a while it may seem like oscillation.

And it's such a strong habit to complain, you know.

Where are you now? No, no, no, don't conclude anything about yourself. You're speaking about my daughter, so you see, let me make the reports about her. Don't worry. You don't have to determine your condition. Let your condition be my problem. Thank you. And who's the other one who said 'Salla'? So which part was... can you clarify? I'm sorry, which part was not seeming so clear? Can you clarify?

Good. The part... it seems like it's very... it seems like it's very strong to not leave, like she was saying, to not believe the mind, the thoughts and the stories. Seems very... like it's very... there's such a strong polar attraction and it's... yeah.

Okay, so let's go step by step. Can you stop being? Don't be. Everyone, don't be. Tell me if you succeed. Can't succeed. So we're just checking whose being is this? The unstoppable being, at least for the moment. Whose being, whose presence is this? You see, the only way to answer the question really is not with your head. So I've given you the anchor. I've given you the anchor and I've given you the pointer. So I've given you the anchor and the axe would be: is there anything personal about your being? Stay, stay without your head about this. And that only means that you may buy into a notion once in a while, but as you're reminded of this, you're dropping all of that. You're not trying to create like a clean sheet like, 'For the last 10 minutes I did not identify even once.' No, we're not trying to do that. So these reminders are just coming to remind you if you're getting involved with your head, just drop it. That's okay. It's okay. From here, is your presence apparent to you or...

Yes. You're not... still, still not. It seems it's not. I'm not sure. I'm not sure.

I'm not sure now. Can you notice where you could have been sure or you're not sure? You can notice that aspect of yourselves, like you're looking for sure to your clarity and which part of yourselves? Yeah, no, you can notice that now. What's happening just below that? In your nose, on your chin, what's happening? Is there an absence of presence there? No. So apparent. That's it actually. That's it. There's no absence of presence in my nose, on my chin. So why bother with the head so much? That's it. That's my highest pointing for today. Don't go back there. Don't go back there. That is the only addiction we have: the need to conclude conceptually. Now is there being apparent?

It's much, much more... it's much more clear. It's much more clear. It's still some... still some doubts, but it's much, much different. Much different.

Are we still in the playground where doubts and clarity are possible? Try to doubt from your nose. Doubt from your nose, not from your head. Right? Those who are innocent enough to follow these absurd instructions, it will be very easy for them. Because what's happening is that we are so used to trying to clear up our head, get clarity there, then some doubt come, 'No, no, no, is it real?' So leave that. Ease that. Down from your throat, create some doubt. You can imagine just looking at the body as a metaphor, as an aspect of your being, the vastness of your being. Just this tiny instrument. Within this tiny instrument, one tiny aspect, struggle, so troublesome. And we've made it our life's mission to give clarity over there, which is meant to be constantly all over the place. Why don't we meet the rest of ourselves first? That's good enough. Okay, VP has been waiting for a long time. So still headless? Headless. How is life without your head?

You are saying... you are saying already the report, huh? Saying already we are already saying report. It seems pretty good to me. I saw a report. My mind is trying to convince me that I have this big... that injustice has happened. My heart, nothing. Yes.

Then... so then I see their mind, they know this. I thought happening, trying to do something or... but besides your head anywhere? So beside your head, where they are meant to jump around and do all of this, anywhere else? Can you repeat that? I'm saying beside your head, where these thoughts are meant to anyway jump around and do all of this nonsense, besides that, are they anywhere?

No.

And by the way, for everyone, I just want to clarify, I'm using the head metaphorically. It's nothing... it's not your physical head that I'm talking about, you see? Just like it's not the physical heart that I'm talking about. So the game of life seems to be in this, between this metaphorical head and metaphorical heart. And most of you have been long enough in satsang to hear me in that way. But some of you, if you're new, you may get a bit confused. What head? What heart? I'm just talking about the aspect of ourselves that we call the mind, which is full of these constructs, energy constructs which sound like thoughts. So that is the head. And then independent of what is happening here, there is an intelligence, divinity, from where what we are is apparent and everything that is needed to function in the world emerges from there as well. That we call the heart or intuition. So if we go to the land of trouble and if you find trouble, that is not a big deal. If you went to the land of no trouble and there some thought were jumping, then you can tell me about it. If you say, 'I visited my head and there were some thoughts jumping around there,' obviously. It's like saying, 'I went to school on the weekday and some kids were playing there.' Of course, it is for them to create or study. Tell me something new. Something new. Do you mean you went to your heart and there you found your thoughts playing? Is it possible?

No, no.

Then why go to the wrong guy? Sometimes it feels like your words are in the mind and again...

Yeah, yeah.

Stop. If you continue to say 'feels like' equals 'real', you see? No, no. Yeah. So forget it then. If it just feels like, it is meant to feel like. Maya is meant to feel like reality. If God had designed Maya so badly that it didn't even feel like reality, then it would be a very bad design. So He's designed it to feel like reality. Thoughts are designed to make to feel like they are. So if you continue to say 'feel like' equals 'real', then we have a disconnect there. And it's a deal also we made that you will no longer take 'feels like' or 'seems like' to be real. Because it just feels like. In fact, inherent when you say 'it feels like', already you're saying it's not real. When you say 'it feels like' or 'it seems like', already you're saying it's not to you. So why you value that? Why value just an appearance? Yeah, you say, 'I thought I could value this.' Just leave this notion of 'I thought'. It's one of your favorite ideas. Did you find a high thought in your heart?

No, no.

Then leave it. The problem is it is too simple. What I'm saying is too simple. Everyone says, 'Then what to do with what feels like and can seem like the realm through it?' He says, 'Know what I am exactly and don't wait for any mental confirmation.' No, no. Whatever the mind says, it's not what I am already. Yes. I think okay, let's go to Supriya. Supriya must be quite upset with me because she's been sending messages which have not received any response whatsoever. Father had to get my mind in front of you to get some backs from him so... yeah. Oh, I thought that song already was quite good for them.

Yes, yes it was. It was it... yeah.

Oh, but I still wait. Before you go there, your smile is climbing, your eyes are shining. Now don't go to that trouble.

Whatever the mind says, it's not what I am already. Yes, I think okay, let's go to Supriya. Supriya must be quite upset with me because she's been sending messages which have not received any response whatsoever.

Father, I had to get my mind in front of you to get some whacks from him. So yeah.

Oh, I thought that song already was quite good for them. Yes, it was. Oh, but I still wait. Before you go there, your smile is climbing, your eyes are shining. Now don't go to that troublemaker head to make some report which is not true anyway. Tell me something fresh because you were like holding up your sleeves to go back to the mind and that's what my problem—okay, now don't have to do that if it's God.

No, actually Father, you've answered everything. Like, there is no scope for anything, but I still want to just offer this. And just as you said, no, just I know I've been holding your hand for this last one year and it's been like, you know, that's what's gotten me through. But there's this belief of a lot of loneliness, rejection, isolation, and these feelings are very physically being attacked. Like, you know, it's like the form. Like in the morning there was extreme depression feeling and everything, and trying to be the witness to it. It was, oh, I would say yes, it did go after a while, but I just wanted to offer this, Father. This is just some new tricks of the mind that are coming and playing up here. And I guess there was a little bit of avoidance to also come in front of you and probably share it. And so today when in the morning when this happened, I said I have to sit and come in front of Father because somewhere there was this mind trying to be the one who's telling the pointers, but you are here, but everything is playing out in front of you, so it's not really true. And you know, just listening to that, I just realized it was like another trick of the mind where it was believed as that in that position. And yeah, I just wanted to expose that, Father.

I just feel like it touches my heart somewhere as a father and I want to—I feel at some level I, you know, I could have taken better care of you then. But now I just want to say that you must come to satsang until I tell you to stop. Then you don't stop, okay? Not able to attend one, then you send me a message saying that I'm not able to attend today because the sky is falling or something like that. Nothing like that, you see, because I know this trick of the mind. And some of you have been with me so long that it doesn't feel so good to hear about depression and loneliness. So I want to help you in this thing, but I can only help you if you show up. Yes, but I'm always there with you, but I'm saying that sometimes you need an actual surgery to happen, which is easier if you show up in satsang.

Yes, Father. And this started showing up like since a week. And I was like—and though it's somewhere maybe it was showing up before also, but it was easier to cut it or just disregard it and just be here then. But for some reason today it was extremely like very—it was like a storm.

And in a way it's good. In a way it's good that it brought you like to do this and you had to show up like that. And I had to create this rule for you till I tell you.

Yes, Father. And also, the other thing that had started to happen was that as if the mind was repeating everything, maybe again everything related to being alone here or whatever. So it was repeating everything, maybe even when I was watching movies maybe five, six years ago where you said to me, 'I wish just everyone would leave me alone.' Yeah, Father, I totally believe that everything of the prayer, everything said unconsciously, is also coming true.

Oh, you become like—now everyone, if they're leaving you alone or not, I don't know, but you're concluding that you've been left all alone. So how is that bad news?

I think I had the feel of it, Father. Now it's right. Like this who wanted to live in a cave all their life. Yes, Father. But Father, mind has been very successful in tricking and being bought.

Mind is designed very well, but in a way we can say you have been successful in believing it. The story very well. The great thing about this, the great thing about God, the great thing about fresh God, it doesn't matter. It doesn't matter how long we've been identified with the mind; in one instant you're done with all of that. One instant of insight, one instant of dropping into the unborn, where is all of that? How does any of that matter? What you are is so beyond the tiny universe. But what we take ourselves to be is such a small object within this tiny universe. Don't try to resolve or solve or fix anything. It makes it better, you or God? God is sitting in your heart and we are trying to fix or resolve things in our life. Delegate everything to God.

Father, today while you were writing, something got so clear here with the whole—like it was always like a doubt but seeking that every time I start to seek, I feel fallen flat, like more away from here. And there was like a loop that was always happening, like seeking then more seeking. And then today also in the morning when all this was happening and there was this cry, 'God, I only want you in my heart and I only want you.' And today when you just showed that God's presence is always here, and then suddenly there was this that everything was like not true, it was like an illusion. And even the one who's crying that 'I want God, I want to be your God, just take me,' you know, it's even before saying that, God is always here. Like even more than I want, it's easier. So yeah.

Cool. And never replace fresh God for anything else. You know how absurd the notion of desire is? Car fresh, this entirety is here, but I can still want. How absurd is that? Brahman is here and I can still say, 'No, no, I don't want this.' In some tiny aspect of my being there's this play of perception happening; within that I'm so interested to not want something. How absurd is that? How absurd is the idea that I only live here inside this body or something? It's not even inside the body as a body we feel, we believe. How potent, how intricate is the design of this Maya. One fell swoop, no one, headless, one sword chop, fish all over. So are you leaving the top story or am I coming to Singapore?

Top stories left, Father. I'll be coming to Bangalore now very soon.

You come and stay for a few weeks this time. Few weeks. Yes. Love you so much and thank you. Thank you so much. So much comes, comes. I'll be back in June then after that. Okay, let's go to Muni.

It does not work, I see. Thank you. If I can report something, I'm very good, I'm very good. And yeah, I just felt like, I don't know, I did—I don't know even if it's not so important, but like during when we were, when I was following the guidance with Debbie and like all the time, like during right now during satsang, the attention doesn't—like the mind doesn't appear and only like only the attention, like on my perception, is in front of me, like constantly seeing it. Constantly see. I didn't—I just felt to say it somehow. Yeah, so only perception is here and it's constantly being seen. Yeah, like since on a sensational level, like sometimes, sometimes not, but like like this. And yeah, and maybe if there's one point I feel, I don't know how important, but during outside of satsang or when—did you say there's one thought or one point? One point when it's like a little bit bothering me. Like the pointings are like during the day, like when I sit down, are like coming like a little bit like—I cannot, yeah, like the mind is trying to like—I don't know, I like I had headless, headless, headless. It comes like a headless, like your pointing, it comes like this. Like how do you see everything like? Yeah, like suddenly I thought headless, headless, headless like this. Not then it goes, but sometimes when it appears, do you use it as a pointer or do you use it as a saying, 'Oh, I need to become headless, why am I not headless, why I should be headless, Father's been telling me so'?

Is it more ahead? Because no, this is not happening. It's just like this. And it's though it's—what's the other pointer like that? I don't know, I can't remember right now. It's like it's very—it doesn't get more involved in the head once the pointer appears in that way. That's fine. There's like a little choice, like if I let it go or like little subtlest contemplation like, 'Oh, you say like, can you fail without the mind?' This, I love this so much. And like it can come and I can like a little bit like engage with it or just like let it go. And sometimes it—yeah, is that what you said? Can you feel, can you fail without the mind? Is it possible to fail without the mind? Or just in what context? Like fail in spirituality or fail in what?

Yeah, okay, yeah right. Like or can you suffer without your identity or like this. And yeah, maybe I felt a little bit if all of this is to let go or just because sometimes it's just okay, don't—I don't engage. Or sometimes a little bit like it seems compelling because it feels so, I don't know, interesting. So spiritual.

Yeah, like not spiritual but so—I just love, love. What makes it interesting? If somebody on the street the same thoughts came, it may not be so interesting. So what makes it seem so interesting for you? Because it's so—is it the topic of interest or no? It's just if like, 'Can you feel?' It seems so to the point, like 'Can you fail without the mind?' It's like it's so—yes, it's very good. I see no trouble actually. I feel like it's fine. Sometimes the reminder is coming. Your mind is bringing these pointers to you because it is the repository of learned knowledge. So it will play that game, you see. And because we are using words, then it will use those words as well. But as long as you're not becoming more mindy, you see, because of that, it's fine. It's completely all right.

Yeah, thank you. Thank you. Very subtle, very good. I'm glad you noticed all this work, so it's good. And maybe just for very light, just for fun, but still like I don't know how really how serious it is, but like today I felt a little bit—I'm fixing my bike a little bit, so I felt like yeah, I like maybe felt a little bit to fix my bike just to like just to say this, just to I don't know, just so it doesn't grow or not even this, but like—I don't know.

Yeah, I have no idea what you're saying.

No, no, no. It was like in the morning, 'Oh, I have satsang today,' but I have—I've been watching. Your mind was saying, 'Oh, I'm enjoying fixing the bike so much, it's okay to miss satsang today.' Not so serious, but it was like not so serious. Like my heart is completely here, it's just like—

Yeah, it's okay. These things will happen sometimes. This is like in the afternoon if I'm very tired or sleepy, 'It's too late to cancel satsang today.' All these things are natural, it's fine. I'm liking the spotting. You're spotting these subtle things very well. Yeah.

Yeah, and if you can please like—if you can bless me to come to Bangalore or to Sahaja if it's like—if it's not meant, like I'm open even if it's not meant to, but if it's possible, yeah, I would like to come please.

Of course. If there's a chance to be with Guruji, nothing like that. No, thank you. Thank you so much. Thank you so much. Thank you. Let's go to Clarissa.

Hello, Anantaji. Thank you, thank you very much. There is a lot of fear to go deeper and it seems that I always take the mind with me, that there's still a controlling what's going on and going back to the mind. So there's a lot of fear and then—

Feel like when you do go deeper you take the mind with you? Yes, elaborate on that point. How do you—

Of course, if there's a chance to be with Guruji, nothing like that. No, thank you. Thank you so much. Thank you so much. Thank you. Let's go to Clarissa.

Hello, Anantaji. Thank you. Thank you very much. There is a lot of fear to go deeper, and it seems that I always take the mind with me. There's still a controlling of what's going on and going back to the mind. So there's a lot of fear.

And you feel like when you do go deeper, you take the mind with you? Yes, elaborate on that point. How do you do it? How do you take the mind?

It's a feeling that the mind is still controlling it. It's looking at what is happening.

You're still translating from the mind? You're still trying to understand with the mind? Is that how you mean it? Okay, let's try it. Let's try it live so we know what's happening. So if I tell you to just check if you can stop being, to see if your presence is here now, you can tell me about what's happening with you now.

There is a deeper feeling. It's in the stomach.

Stomach, yes. But the feeling in the stomach, that is within your presence, isn't it? That feeling is not bigger than the presence. It is the feeling which is just an aspect of your presence itself.

Yes, yes. The mind is also in this.

So now, just whatever may be appearing in the being, that is fine. Allow it to appear. Just remain open and empty. Notice that your being is here, just naturally and effortlessly. Now tell me if the mind gets involved in some ways.

The mind still tries to take this all.

Yeah, let it. Let it try. It is the mind's job to try. But does it succeed? In the sense, do you give it... your presence is just here effortlessly. You don't have to hold it up with anything. It's so natural and simple. Now the mind will of course try and say, 'But there's such a pressure to stay there.' How do you mean by pressure?

That I try to... to...

Okay, try not to. Try not to. If you can leave it, just try not to be.

No, it's not possible.

Exactly. So the pressure is just mental, I think. 'Come, come, you have to be here.' It doesn't matter if you... that's why you say, 'Try not to be.' Can you stop being? I don't say can you spot your being; I say can you stop being? You can't do it. Try to leave it behind.

Okay. You gave so many... to stay in the heart, and this is very difficult for me. That's always... I always go to the mind.

And are you speaking of attention or belief? Because if it is attention, it's fine. There's a strong belief in this, but belief for you as consciousness is very easy to withdraw. See, try now. Just like we were doing earlier. You stay with me, hold my hand, and let your mind propose whatever it wants, but you decide with me that you are not going to believe it. If you still end up believing something, you expose that here.

There is this... I have also problems to say 'Father' to you because there was not a very good relationship to my father, and this comes up now.

Yes, let it come. Everything is allowed to come, but nothing is allowed to stay. Let everything come, let it go. In fact, this is how they find relief. All these conditions have been festering in your being, and now they're just finding some release because you are becoming open. So allow them to come, but don't conclude that there is so much coming. Just, if you have to conclude, conclude that so much is going. So much is going. It's been festering inside; now all of this is good. See, so when I say 'headless,' I'm really talking about being unconcerned with meaning. Be unconcerned with meaning, meaninglessness—neither of these are important. That is to be headless. Don't find value in conceptual meaning, in conclusions and interpretations and judgments.

It was so long with me, though, and now it's like I can feel the light and that's going. Something is opening in the heart, reaching. It's not so dense.

And one prayer I will give you is because you've spoken about stomach and heart: don't know the names of what's inside your body. Just forget the names. Don't know the meanings of what's happening. The perception can still be there, but you don't have to conclude what it means or where it is happening. Even if it feels a bit wobbly to remain inconclusive for a while, you can feel a bit, 'So what's happening to me? Where am I? Am I making progress? You're getting me somewhere. What's the point of coming to Satsang?' All these doubts the mind will throw at you. Don't bother with any of these. I love the artwork on your wall. Again, okay, let's go to Jada.

Hello, can you hear me? I have nothing to do. I'm sorry. Is it good? Still like last week, headless. Headless, yeah. And yeah, yeah, yeah. But still there is something which I want to bring into your life, and I have to say that the guidance, it is just so clear and it's so beautiful to immediately come to this purity. As soon as, actually, to be in Satsang, to see you, I'm just in this purity and I see that nothing at all, even attention by the... whatever it is, nothing can disturb this. It has such a hold and I cannot move at all. When you say that about story, I'm just too tired to move even little bits. I can't. Yeah, just... just... come, they go, it's okay. Mind is not troubling at all, Father. Nothing can be given to mind. It's not about it. It's not about mind at all. Yeah, just... why I cannot even say this? Does it... I have a prayer because the taste of this purity is just beyond any beauty, and I just want you to bless me that this vibration, this purity, become my every moment and everyday companion. I shall always just vibrate and be in this purity with your blessing.

Full blessings. Not only 100%, but 99.9999... sometimes some salt is needed for the sweetness to still feel sweet. It's okay. It's okay.

Sometimes some salt is needed? Salt?

Some salt, yeah. For the sweetness to still feel sweet.

Yeah, yeah. I also agree with that and thank you for this. Yeah, really, they are also helping, you know? Just... yeah, they are doing their work. So no interpretation that it's just God's work, not mine. In this... and I also want to ask your blessing. It is my time to also... if my time to go to Sahaja Yoga or come to Bangalore, I would love to also have your blessings on that, of course. Thank you so much for everything. Thank you. Now I hear that the visas and everything is back to normal. Some financial support, and this is my prayer to get also. I leave it to God's hands. So thank you.

Yes, thank you. I'm actually here to expose some things. Today before Satsang, I just... I was feeling like, I don't know, something like burning, a lot of frustration, just like tension and I don't know, just... and as soon as this Satsang started, oh my God, I fell asleep and I woke up just like very recently.

Yes, it looks like that. This is like you had a long nap.

I did a very nice one, but I'm really not happy and I know that because I started to listen and it was so beautiful and was... and it was just like not... something just switched me off and I woke up so frustrated with this. And recently in the past weeks as well, I experienced during the Satsang like a lot of restlessness in the body and in the mind, like almost impossible to sit. And for example, like ideas come, start coming: 'I should do this, did this, check this.' Like so much, it's like end of day.

Like I always say this with my children, with my biological children, that they look like angels when they're sleeping and they're not troubling themselves or me or anyone. So it's fine. The guilt is definitely not needed. You don't need to worry about it. We have recordings. You have... I often joke about this, we have more Satsang recordings than subscribers on the YouTube channel, so you have nothing to worry about. And I've not said anything fresh today, or maybe this one. It's all good. These things you send some messages, it's all resolved. It's okay.

No, but it's okay. It's that somehow those things don't bother me so much, even those frustrations. It's in the body feeling, it's not affecting so much. It just like I was really fed up with just falling asleep. I was like, 'Where is this? This is too much, like unacceptable.' I'm like, I'm gonna expose it like this.

Think. Let's go to Cola.

Hello, Father. Yeah, I see you sensibly. I see you. Yeah, now I was saying that majority's name... I just wanted to come just to keep holding your hand. It's something like that because there could be so many things to expose. It's like, and lately a long list.

What feels like the most true you, then nothing to expose?

Yes, that's what I say. But I know I have this thing about exposing, and it's very present with me what you have told me a couple of times: that if there's something that's very... that keeps coming and coming, yeah, I should come and share it with you. But every time it's like it's now... no.

What is it that's coming and coming?

Lately it's coming again very strongly, this... it's been like a lifetime thing about work and meaning in the work and having a... and also this is linked with the money. I do a lot of work and things.

Because you're coming here now, then you can resume work after you go back, if you ever go back.

But the thing that I... this is pressure that I have to... I have to work and I have to sustain myself and I have to, even if there are things that I don't want to do and I don't enjoy, it doesn't matter. And there's also this spiritual voice that said, 'It doesn't matter, you don't have to pay attention to what you're doing because it's a worldly thing and it's not something valuable to focus on.' But it's all... I don't know, it's very confusing because many times I have left that outside, you know, that I don't care about what I'm doing, I just do it. But then it comes back, this thing that I'm not enjoying and I'm... and I almost hate it. And it's a lot of pressure on this thing, a lot. And I'm very tired and it's coming back again lately, lately.

Yes, yes. Actually, this kind of conditioning is very familiar in India also. In India, there's a lot of identity around what you do, what is your work, how much money are you making, all of these things. Surprisingly, we are supposed to be the home of spirituality or something, but right now we seem to be the home of work. So I was joking with another child once, I was telling him, 'So work is worship, but worship is not worship.' So it's pretty... absolutely. But yeah, then we come to Satsang and it's very easily everything... it can be clear very easily. Like sometimes we can also observe the definition of work. What do we mean by work? It's an activity to bring me money, basically. Okay. And I think, yeah, is the activity aware that it is for money? Is the activity aware that it is for money now? So the activity in ourselves, you see, because the waking state is the state of activity. Actually, even the play of inactivity of, you know, 'I'm just sitting around' or 'I'm just lying on my bed,' even that is activity in the waking state, isn't it? Compared to the emptiness of the sleep state. So this activity is unavoidable. Maybe we just look at what we define as work, and maybe it is the definition which makes it so unbearable. Yes, yes. And because I'm in some way, and mouth moving some way, and feet moving somewhere, it can move, no? So what is... how does it make it work? It is the implication of doing it for money, you see. But the body doesn't know you're doing it for money. What is the difference between work and dance? What is more tiring? At my age, I can tell you, I see it. Dancing. Dancing after ten minutes, I have to sit down. So that is more tiring. But if there's an implication that, 'Oh, I'm just moving my hands this way to send an email' or something like that because there is money at the end of it, we don't have to think so much.

Yeah, and I've been almost always looking for some enjoyable or gratifying activities to bring me also money, you know, because I have this feeling that I have to enjoy and then I...

At my age I can tell you what is more tiring. I see it dancing, dancing; after ten minutes I have to sit down. So that is more tiring. But if there's an implication that, 'Oh, I'm just moving my hands this way to send an email' or something like that because there is money at the end of it, we don't have to think so much, yeah?

And I've been almost always looking for some enjoyable or gratifying activities to bring me also money, you know, because I have this feeling that I have to enjoy and then—

I will tell you how to enjoy it. Say again. Tell me the situation and I will tell you how to enjoy it.

I just came from work before satsang—so-called work—but I enjoy so much. I met so many sweet children and, you know, we had such a fun conversation about marketing and things like that, which I know nothing about. And it still seems to come from here, and I'm supposedly guiding them on these things. I don't know how it all appears and happens. It's fun.

What makes it not fun? Yeah, but you can enjoy almost everything. You can enjoy everything. So what is different? What makes it not fun for you? By the way, for everyone, I'm not saying you have to work or you don't have to work; neither of those positions. But I'm just saying that everything that appears in consciousness is for the enjoyment of consciousness, you see? Unless we have these 'shoulds' and 'should-nots'—'this should not come, it should not be like this'—which is also mental nonsense anyway.

I guess I have this idea that I have to love the thing that I do, that I have to have something that I really care about, that I have to be, I don't know, creative or something.

No, just drop all this idea. It has happened in the past that it's been really clear for some time that it doesn't matter. You must have a job which is not creative? I'm not saying any of that. I'm just saying that trust the chef of this universe to have cooked this universe properly.

Yes, and I have had that trust, and that's why I bring this, because it comes again and again, this thing. Because I have seen that very clear, that it doesn't matter what I do. It's not about doing.

When one child came to satsang once—I'm sure you heard this one, I don't know if you remember this—he said that, 'I spent many years not working and I had some money saved up and everything was fine. And then after many years of just this experience of not having to work, then I ran out of money and I started doing a job for money.' No, he said like that. Then he said, 'But I'm not finding any joy in it.' So I said, 'But you said you're doing the job for money. You bring the joy; let the job give you money.'

Yes, and I have experienced that, Father, that it doesn't matter if it's something... it's the same activity, it's boring, it's whatever, but I am happy in my heart doing it.

It doesn't matter. Be in your heart and get bored? No, it's not possible. That's possible because this notion of being bored, like, it starts at a certain age, just a few years before teenage, and then it's just like, 'I'm bored.' And this boredom is fertile ground. Like in my kid's school and all these things, this kind of boredom is fertile ground for bad habits and just self-harming in so many different ways. So we must really explore this notion of bored. Bored means what? The perception that is available in front of me is not good enough. See? God is not putting enough effort into this right now. The light is not nice, the sounds are not right. What is bored? Like, the experience which is presently available is not enough; it needs to be ramped up, you see? The vibrational quality of consciousness has to go up from what it is, you see?

I'm not picking a new idea, I'm just sharing generally because I heard you use the term boring. So I haven't spoken about this for quite some time. It's very important because we can get into this sort of space and it seems so harmless. What's the harm? I'm just bored. But this bored is just like inviting the mind and saying, 'Okay, tell me something exciting.' And it's very much a mind trick designed to take us away from the beauty of the present moment, no matter what the content of the present moment may be. It's pristine. It's pristine. Like some of you may be sitting in satsang right now saying, 'I'm so bored. When is he going to stop?' You see? Like that. Really meet the perception for what it is. See it. I don't care about what you think about another, that's okay, but I'm saying look in front of you. The entirety of creation, whatever it may be, is so pristine and it's once in a lifetime. This moment, this frame of the movie, is once in a lifetime. Never will you have this moment again.

How can we get to look at life, look at the life, just the life? Beautiful thing. Imagine there's light—there is actually light—and you can perceive it. How can we get bored? And on top of that, there's sound, there's sensation with the body, you see? There's so much going on already. So bored is just a mental attempt at avoidance, actually. There is just too much already here. The mind says, 'Not enough.' Maybe this is not enough to feed the mind with something for the story, for the narrative. Maybe that is what we mean by... so we're not like somewhere go-karting or paintballing or something. What excitement! But so just like, 'What can I add to my story right now? Are we just sitting around and I'm saying the same old stuff you always say, you know?' So there's nothing fresh, there's no fresh content for the story. Maybe that is what you mean by... but really the notion of concluding that there is boredom or 'I am bored' is just an avoidance of meeting the magnificence of every frame of this movie.

There is a sun in the sky, there's a moon in the sky. Think, how can we get bored? We are sitting on a ball which is moving so fast, you see? This world is so amazing. Apparently, according to Einstein, he said we are moving at the speed of light into the next moment, you see? We're moving at the speed of light into the next moment. And when I'm saying 'we,' we are talking about the body right now, so to speak. Into the next moment, we move at the speed of light. But what also happens is that if you move in any other direction—like if you're moving in... you're running like really fast at half the speed of light—then you go into the next moment at half the speed of light. So time seems to move slower for you. But of course, our movement of this body never matches. And if you're close to the speed of light, so then we never experience that slow moving into the next moment. But look at this. So if somebody was to invent the spaceship which is moving so fast, close to the speed of light, that time would stop for you, you know? Even in the worldly way, he's sitting in this giant ball, you see? Which actually, even in the manifest universe, is so tiny, like smaller than a grain of sand. This ball, by the way, is moving around its axis and it is going around this bigger ball called the sun. And we are sitting like surrounded by water everywhere in this strange planet, you see? And where there's so many magnificent beings and insects and birds. What is here to get bored? I can't understand this magnificence.

Can I share something else? Because I feel there's been so much more openness and allowing things to come. So lately it's been like everything is coming up and I feel—and I know this is identity—but it's like I feel I'm full of desires of all kinds. I start to pursue them and like fantasizing a lot with all these things.

Yeah. So you're going to do this? You're sitting in Colombia, this body is sitting in Bangalore. You know how many miles that is? And we are able to have this conversation right now. Look at the magnificence. Colombia! Thank you. You see, in the olden days, like a hundred years ago, if somebody would have said, 'I have five minutes of this kind of magic in my life,' yeah, that would be so exciting. But now we just take this stuff for granted. Come on! My body is how many miles away and this body is sitting here and we're talking about that which is beyond this universe. Huge, huge perspective gap. Look at this. This is the human condition. This is the nature of our mind. We're surrounded by beauty, we are swimming in it. We've only had click, click, click. We can go to YouTube and say, 'I'll look for the satsang,' and that visual shows up in front of us. It's like magic. Imagine a hundred years ago. No, it didn't have any of this. You open the encyclopedia... here you can see live webcams. You can see live webcams of all these... you can visit Cairo, you can visit Italy and Greece and all these beautiful places at the click of a button. You don't have to get into an airship and wait for months to get everything. What a hundred years ago they could have imagined as pure magic, imagine the magical life is a life which is available to us today.

No, and the thing is that I can see all that you're speaking about. So many... it is so often and I'm so grateful, so, so grateful. Yes, I grew up as a child, I was from teenagers... thank you, Father. I love you so much. See you soon.

I'm so... maybe we, depending on our side, okay. Anyone else bored? Colleen is very happy. Look at the spine. He's just at that cusp of enjoying everything to finding everything boring. He's at that cusp of that age. The future is everything, yeah. What's the big deal? Okay. Hello.

Out of energy, but just... I'll listen for a few minutes and that's it. Yeah, I'll try not to be... something... sometimes I'm holding my hand and I'm just like... beyond that, I've said all these magnificent things, I feel like we went beyond the universe, then I look down at them and they have just like a button on it and I'm like, 'How long have you had this?' I just... at the start of satsang, Father, you said this then, and I have not heard anything after that. All right, I just wanted to talk a little bit with you. And you first have to do... what's the situation with—

Well, I think it's now it's good, it's good, yes.

And I wanted to say to you that, yeah, I had the opportunity to talk with Guruji because we had an Italian sangha meeting. And so I asked him if the possibility to go to Sahaja and, yeah, he said yes. And now I... yeah, what I wanted to expose is that now I'm feeling so like, 'Oh my God,' so excited somehow. And the fact that I didn't have a... I wrote to Sahaja, you know, and to... yes, I had this meeting, I talked with Guruji, I want to tell me when I can come please. And yeah, somehow I'm waiting this answer that is not coming. So I wanted to expose this to you, Father.

And so, yeah, you can always go from Bangalore to Portugal. A little bit longer, yeah, that's true. So I could... I can come to Bangalore and then go to... if you... when, not if, but when you get the call to come there, you can go from here. The genius of God! How can we get bored?

And Father, I wanted to expose also that at the beginning of satsang when you were saying, 'What you was asking and raise your hand, raise your hand,' if I could, I could raise my hand sometimes, but I didn't. Yes, I could do something like that too. And yeah, I just wanted... it's more like that in Italian. So finally wouldn't stress about these small things.

Yeah, I just wanted to give it to you. And any feeling of guilt, any doubt, any... yes, all that I'm very happy to take. First, because spiritual identity is so full of guilt, unworthiness, and deservingness. Like, 'God cannot be for me because I am not good. See, I'm not good enough.' So you can have those kind of ideas, just throw them away. Just throw them. And I said often, and I don't know if you heard, but anything in satsang that makes you feel guilty or unworthy, just throw it away. Yes, throw it away. There are thousands of other pointers. Don't have to hang on. I said this to you, yes. We feel like we have to fix that one only because that one makes us feel the most.

Unworthiness and deservingness, like 'God cannot be for me because I am not good, see, I'm not good enough'—so you can have those kind of ideas. Just throw them away. Just throw them. And I said often, and I don't know if you heard, but anything in Satsang that makes you feel guilty or unworthy, just throw it away. Yes, throw it away. There are thousands of other pointers; you don't have to hang on. I said this to you, yes? We feel like we have to fix that one only because that one makes us feel the most unworthy or guilty. I'm saying you throw that away. What about the rest of what you heard?

You can see the mind flicker, the mind trick. It'll just fix it on those things. Oh, there'll be one thing that you don't agree with, suppose, in Satsang, and the whole Satsang you'll be thinking about that. I don't disregard, I don't agree with anything that I'm saying, so you don't have to agree with anything at all. Don't have to worry about these things. Don't let your mind beat you up so easily. Yes, thank you, baby. My daughter just gave it to you. The best advantage of having a Guru is that everything will be a problem. You're not using full service unless you make everything their problem. If he is my Master and you still have a problem, you've not read the contract properly.

Yeah, Father, and I sense a lot of tiredness. I love you, thank you. Yeah, what is it? This instrument, not...

Thank you all so much for being in Satsang today. Thank you.