You Are Beyond Assertion and Negation, None of These Apply to You - 25th February 2022

It seems that it's like a more of a elimination of other things and then it's just clear.

So are you saying that every time you switch on the TV or you look at the computer, now you say, 'Okay, now it is not the world that is looking at the TV, it is not the body which is looking at the TV, it is not my emotions, it's not my thoughts, memory, imagination, pain, pleasure, none of this'? You go through that process every time you look at something? But it is you, is it like that? Something is more obvious. Like, are you going through that process of elimination now to recognize you are hearing these words, you are aware of the perception of these words? Are you going through a Neti Neti right now saying, 'Not the word, not the body, not my emotion, it is I'?

No, no, but there is something which is trying to really overcomplicate this so that I end up like freezing and not able to answer you when you're asking very simply, you know.

And what witness is that something, that which is trying to overcomplicate? And we know who that one is. So that one who witnesses that, is it complicated? If it is between saying, 'Okay, I do,' or 'It is somebody who's sitting next to me who does,' then the answer is clear to us that of course that 'I' doesn't have a 'me' and a 'next to me.' But we'll come to that in a moment. At least that much is clear that it is, isn't it? But if you make a position out of this 'I,' then it becomes also then something that can be seen. Yes, yes. If you say, 'This phone is I,' then the 'I' can be seen, isn't it? That's what you're saying. If a computer is 'I,' then it can be seen. If you say body is 'I,' then body can be seen. If you say nose is 'I,' then nose can't be seen like this, but on the reflection it can be seen, you see. So you can call anything anything you want, isn't it? But the 'I' that we are speaking of is not to be taken as a position or in fact cannot be taken as a position, isn't it? So as I'm speaking these words, it is apparent to you that you are aware of the perception. It is not Sriram, it is you. Yes. So that obviousness, where does it come from? What hard work do we have to do? This is the main, main point. Do you have to strive in your head to recognize that it is 'I' that is perceived? You have to strive? 'Here I am, I am hearing Ananta right now.' Because if I do that, then it's becoming—if we do this and these thoughts like 'try, try, try,' then you can see 'try, try, try' to go exactly. That is perceived and yet it is perceived by whom? But the same you, isn't it? What are you struggling with? Maybe wanting to see this? Oh no, but that's also good. Yeah, it cannot be seen. It cannot be seen. So everyone has to be clear today that the Self cannot be seen, perceived. It can be seen but not through sight. Therefore it cannot be perceived. It can be known but not as a concept. Are we clear about this? On the same page? So let's make a deal for one moment. I'll address everyone. Can we make a deal today that all of you will not look for the Self as if it is going to be an object that is seen? All of you make that deal, put up your hand. Okay, please, some are not putting so, okay, I want to speak to them. The deal is that you will not look for the Self as an object. Yes. So the ones, other ones have some doubt as to how to look for it and we'll clarify that in a moment. I want to come to everyone. But for you, Joanna, is it clear that you cannot find the Self as an object? Because then it would just be another perception. And what does every perception do? Exactly, every perception comes and goes and therefore cannot be reality. That is Advaita Vedanta 101. Everything that comes and goes is not real. Reality does not change. Reality does not come and go. Agree? These are the basic, basic instruments. Okay, now let's go back to what you are asking. You are aware of the perception. Whatever attention may bring to you is a perception, but you are aware of this perception. Yes. This you cannot be seen. Then how is it recognized? How is it known that it is? All of you raise your hands here also, I never looked here. So if it cannot be seen, then how, how can we struggle? What is known but not seen and not known conceptually? This 'It is I that is aware of this perception.' That 'I,' how do you know it's you? Is the confirmation, but on what basis is the confirmation? Is the question.

I don't have a way to explain it.

Yes, very good. We don't have a way to explain this. We don't have a way to explain this. This is just like we have to use the term 'known' but not the usual conceptual knowing which is known. Now this 'no way' we know path, path is the path to Self-knowledge. Now that you, what problem does it have? That you that is aware of this perception, what is it struggling with?

Nothing. Now is there another you? This, if something of like a feeling or a thought that feels like it's being believed in before or like something like this, then it—and it feels real for this moment of distress.

Yes, okay. This is a very, very important point and this is the second deal we have to make. We will not accept something that feels real to be real. Something that feels real does not stand up to our reality now. Like our certificate of reality cannot be given just to something that feels real because, my dear, the whole design of this play, the whole design of Maya is to feel real. Everything here feels real. So if we take that which feels real to be real, then we are back in the play of Maya, in the play of illusion. So our standard for reality now we have to elevate to a level that it has to go beyond that which we call 'it feels real,' you see. So don't take anything to be real unless you can verify it yourselves, not just on the basis of some feeling. Deal?

Deal.

Okay, what's the deal? That it just feels real, you see. It's like going to a movie. Every movie is designed to feel real. No director is making a movie, 'Let me make it feel unrelatable, unreal, unassociatable.' Everybody's trying to get your relatability with that. That is the same for this world of Maya. Everything here is designed to feel real and if we go with that criteria, then we'll be stuck in this Maya forever. So then what do we take to be real? That which does not come and go. The same standard for reality: that which does not come and go and therefore no perception. Agree? So this is the second deal. What was the first one? I almost forgot. Do not look for the Self objectively. Yes, yes, yes. So now we don't take that which feels real to be real. We follow the advice of the sages and we say we are only going to take that to be real which does not come and go, that which is changeless. Okay, now what is left? Is it up to us or no? Because I know the question that will come from most of you is, 'I can make these deals with you but, but little old me, it just happens to me automatically. I can't do anything about this stuff.' Yeah, so that's why the third question may be relevant is to ask you: is the power with you or no? From here, from this as the base?

Yes.

Yes, because the non-existent one can never have power. That it doesn't exist cannot ever have power. You are the existent being, you are consciousness. All the power is with you. But if as consciousness you decide to give power to the cat sitting next to you, you see, how much power does that cat have? How much power does the cat sitting next to you have? Joanna, say it.

Because I'm still here like and because there is no cat.

No, yes. And that process of checking what I just did is the inquiry. That's it. You feel like, 'Oh, there's a cat,' then you're checking how much power it has, then you see that actually there's no cat, there is no person, you see. So how much power does the person have? Exist? So the power to not identify, the power to let go, the power to not believe your next thought is always with consciousness. And you truly in every moment are just consciousness, or to put it more precisely, you are in every moment of the waking state, you are manifesting as consciousness itself. But if that doesn't have distance, then when the masters have said that space is only a notion, we can, we can see that, isn't it? So there's no distance between that which sees and that which is seen and therefore no distinction between either of them. Then space is just—

Do not believe your next thought. It is always with consciousness, and you truly, in every moment, are just consciousness. Or to put it more precisely, you are in every moment of the waking state; you are manifesting as consciousness itself. But if that doesn't have distance, then when the masters have said that space is only a notion, we can see that, isn't it? So, there's no distance between that which sees and that which is seen, and therefore no distinction between either of them. Then space is just an emotional idea. You are saying that what attention is bringing to me and where it is seen, there's no distance there. Then where can there be distance? Do you think distance itself is just a thought?

Exactly. This seems to be right now a difference between... but the reality of myself you are confirming has no problem. The false one has never existed. Now, what do we need to fix? Nothing. But it's sounding like nothing, but it could be like that—that it's a big task. Like, wow, it's such a big something like this.

Ah, okay. What is the task idea? Where? What is the task?

To maintain. To maintain.

Okay, so to maintain. Okay, maybe this is the fourth thing. So that naturally it is not like that? Would it mean that if I have to hold it up and keep it like that, and that is a big task, then that would mean that naturally it is not like that? See, I have to hold it up. Now let's look at how it is naturally. Do you have to hold up your being? Just being? In what way can you hold it up? Are you working hard to be right now? How many calories are you burning to just hold up your being? Nothing, isn't it? Then what is the task?

It's referring to memory. To memory. To the past. Memory comes, then what you're saying is to... because it feels like it is real, then I take it to be here. And to not take it to be real, to live up to the deal you just made with me, that can feel like a task. Is that what you're saying? Yes, sometimes in some situations.

Yes, yes, yes. And that task, you have to make a deal with me that you will do 100%. Yeah, otherwise there's no deal. The deal is that for a while, because the habit seems to be to pick up, therefore to not pick up will seem like it is some effort. And that is why we need to make the deals in the first place. That although it is effortless, it is another one of those 'feels like' things. It will feel like effort for a while, and while it continues to feel like effort, continue to make that effort.

Yeah, thank you. Because it is in making that seeming effort you come to the recognition of its true effortlessness. It was really good to hear that. It knows what's spoken all the time, all the time, all the time. But then yes, you will recognize that it is actually effort to take yourself to be something that you are not. You will recognize that. But in the meanwhile, while it feels like effort to not take yourself to be that, you can make that. But there has been some occasions as well of like, um—this is talking of the past—but just noticing a bit that going with the mind's... like what it's saying, it's almost like you don't actually need to, don't need to listen to this rubbish. Like this kind of like, just leave it. It does feel like an effort other times. Some kind of distressing like fear or something takes over and in those moments... but then that even that always calms down eventually.

And I'll give you a tip which makes it easier. You see, now you entered this movie. Now the movie has the scenes and the movie has a narrative. It has a narrator, you see? Now it feels like natural to see the movie and then agree with whatever the narrator is saying. You see, there may be a donkey walking on the frame in the movie, but the narrator may be saying, 'This is a monkey.' No, but our habit to listen to the narrator is so strong that we take its line to be true, you see? Especially if the movie has gone on for some time. So now what is happening is that I'm saying continue to watch the frames. Don't worry about what the frames are bringing. Just the narrator's voice—you let it come and go. Don't pick up what it is. See for yourself. Instead of buying what the mind is saying about what it is, see for yourself. To see for yourself is your perception. To go with the mind's version of what it is is the storification or making up the false narrative here.

So there's a deal here. Somebody is writing down the deals. So the deal is that we will not go with the mind's version of what is even appearing. We will just see for ourselves. Because the mind's version, well, it's just... it can be all sorts of things. Kind of, but here it's just horrible. But that's even making some conclusion, I suppose. But it's just nightmare, nightmare things it says. Now sitting in this Zoom room or Satsang, you see, one's mind will call it heaven, one's mind will call it hell, and both are just mind interpretation. So that's why it is that heaven and hell are both here, because it is just a perspective that our mind brings to whatever this is.

And in your seeing, you see, it takes a bit of getting used to to not rely on the interpretation of what this is, you see? So in your seeing, in your hearing, in your perceiving, if you don't rely on an interpretation of what anything is, you are meeting it fully. But our habit is just to try and conclude or try to interpret what this is, and that's what gets us in trouble. Even right now, the mind will be saying, 'What's happening to me? Am I getting this? Am I not getting this?' None of that is relevant. To meet everything without the limitation of the mind is pure perception. And in pure perception, you are not confused about who you are. In fact, it is apparent who you are. You just don't have the conclusion in your mind. You're not able to interpret who you are or judge who you are, but you know in your heart who you are. So Atma Gyan is inherent in your conceptual emptiness.

It sounds a bit academic like I hear the words as they come out of this. So what I'm simply saying is that without judging or concluding anything here, you see who you are is just apparent to you. Now, what did you have to do with your attention? You cannot... can you throw both ends of your attention away? Take the end that brings perception and the end where it reports, and throw it. Throw it all over. Say to attention, 'I don't want you fully. I'm throwing you.' Throw it. Can you throw it? It's always there. That's called the waking state. Now, this end which is connected to you and the other end is bringing content, is bringing perception—can you reverse it? Can't reverse it now. So it's always going to be like this. Perception is going to come to that which is aware of perception. It is going to always work like that.

Now, can you make that perception relevant in any way to that which is aware of the perception? Just make it important or relevant in some way to that which is aware of it. Can you do it? You cannot do it. When you're looking like this, like you said, you cannot do it. And yet all of this realm is designed to feel like it is. It all designed to feel like it is, but it never actually is. Because the one that is aware is so far removed and so magnificent in its nature that all of this play of light and sound is nothing. It's just a... not even a minor flickering for that reality that you are. Yes. So I was saying the one that is aware, whatever the perception may be, you see, that one is so magnificent and far removed. You cannot even see a different dimension because it's beyond all dimension. Nothing can come here that can become so important or relevant or attack or need defending against. You know, everything could come here. Tell me how it can hurt or affect or be impactful in any way to that which is aware of that perception? It can't. But in the belief, you're just making it feel like it can. Like it's just all a make-believe. It's not a real thing. It's just a make-believe.

So I can say, 'Oh, it's really important that I have this computer. I'm really attached to it,' you see? But in my reality, how important is nothing? Because it cannot touch me. It is not in the same realm. It is beyond all realms. And yet this play of Maya is designed to feel as if it is important, it is relevant, it is meaningful, or even designed to make you feel like it is meaningless. That is also to give it meaning, actually. All of this is not applicable to what you are. So neither position of meaningful or meaningless applies.

Maybe there's something here which feels that some doubt has come here. I'm not saying this clearly or exactly, but the doubter, the outer mind, can never see it.

The mind has no place in this party. It did not get the invite. The mind, whatever version of mind, did not get the invitation because it cannot receive it, you see? So it is not lying in this instance. It is not something it can report on because it's not a perception. The mind is designed to report on things which have some shape, that have some size, and then report on things which it can just make some intellectual conclusions about, like negations of these things. But you are beyond assertion and negation. None of these apply to you. Are you trying to convince your mind? Are you trying to get a certificate from the mind, like, 'Okay, what else you want? Are you with me now finally, or no? Do you agree? Are you going to trouble me now?' Stop talking to the mind like a spoiled child in the principal's room. You're the parent who's got the child to the principal. I think now he's telling you, 'Are you going to follow? Are you going to trouble Mama again when we go back home?' Is it like that? Many times I feel like we're doing this in Satsang to our mind. 'I hope you're getting all this from this bad behavior from you again.'

No, it was just something when you were speaking and then I looked, and then it felt like, 'Oh, are you being honest actually? Are you sure?' Like this.

Who are these questions to? The same bad boy. Who are these questions for? Who should be honest? What is the best-case outcome, best-case scenario now after this?

That the mind's like this little whatever, with the memory showing... yeah, these reactions to it just...

Yes, but who can be so troubled by the mind? That's what I was asking. So the object of perception—can it actually ever become so relevant to the reality of you? Thoughts are just another perception, isn't it? Now let's try to make it a big thought. Just make it a big scary thought. Invite it. Let's see what... like you said, you wanted to come. Let's just see if it's not actually always like that. Let's make it really big now. It should be able to... it should be that big that it should be able to make a tiny scratch on awareness. It has to become that big that it makes a tiny, tiny scratch on awareness. Like the slightest scratch. I want to see a thought that...

Even that feels like such an effort to try and force something, to try and create when it doesn't feel like...

Yeah, but do the effort because I'm telling you. Just do it. I'm always speaking of effortlessness and open and empty, but today in Satsang, this is my evil twin with the trim here. Invite this big thought. Who can really make a scratch on awareness? Make a dent. I want to see a scratched awareness for the first time. So who wants a light mind? If awareness cannot be hurt by the biggest thoughts and the scariest ones, then who wants the mind to become light and easy? Can you be anything other than awareness and this manifest aspect called consciousness? Now you may say, 'Okay, now let's look at the manifest aspect.' So what can come that can hurt beingness, consciousness? Because I feel like all of you can very clearly see that awareness is so far removed from all of this play because it cannot be hurt. What about your being? What can come and hurt your being? Nothing. We did nothing. So all that is getting hurt ever is... so all that is getting hurt is the story, not you.

Can you be anything other than awareness and this manifest aspect called consciousness? Now you may say, 'Okay, now let's look at the manifest aspect.' So, what can come that can hurt beingness, consciousness? Because I feel like all of you can very clearly see that awareness is so far removed from all of this play because it cannot be hurt. What about your being? What can come and hurt your being? Nothing. We did nothing. So, all that is getting hurt ever is the story. Not even the one with the story, because there is no such one. Attachment is like consciousness placing value in the narrative and then playing with the Leela in such a way that the narrative goes for a toss, as it must, and then saying, 'Ah, I wanted this. This is not what I had planned. I wanted freedom by twenty-two.' Look at me, still coming to satsang. I should have had a sangha by now.

I want to keep coming up like this for the next few times till i tell you to stop, okay? Actually, just to say, it worked out very nice today because I'm working, but I don't start till later on this afternoon. I thought they were going to be half an hour from when satsang started to having to leave, but I found out just a bit before that I'm not starting till later. So, yeah.

Okay, so let's go to Natalie and Jonathan. Is it Natalie? Namaste. Hello, hello. So, can we just quickly recap the deals we made? Does anybody have some sense of what they were? The first one is: don't look for the Self as if it is an object. The second is: if it feels like it, it doesn't mean that it's true. Just because something feels true doesn't make it true, or rings true, feels true, thinks true—all these other 'truthiness' and everything other than true. And what is the way to determine truth? Yeah, only that which doesn't come and go is real. We will not go with the mind's interpretation version of what is being perceived; we will just see for ourselves. Very nice. Yes, to do that to the idea that, 'Oh, I can't do this this way. All this just happens to me automatically, and it's the masters that are silly who are telling me not to identify or to not log in or make the choice not to go with your thoughts. Don't believe the next thought. All the masters don't know what they're talking about; actually, I don't have this power at all.' It doesn't matter. Trick the mind.

I just want to say thank you so much for your blessing. Thank you so much for being here, sharing satsang.

Very welcome. You want to give me a report about something? I'm very happy to be with you, to meet you and talk to you in this way.

And I could very much relate to what you said before. I find that sometimes there is a sense of 'I have to do something,' so it's important to take right decisions or that the play works out in a certain way.

So you feel that sometimes the idea of being an individual decision-maker or doer can still seem alive and strong? Is that what the report is?

Yeah, sometimes. And sometimes there is this feeling of being bothered by thoughts or pictures coming up, and I find myself also behaving strangely sometimes and I think, 'Oh, why would I do this?' But it seems to just play out in a way, and I wonder if that's a bad sign or there are these thoughts coming up.

Good. So we make a deal. All spiritual progress and whether we are doing well or badly is whose problem? All spiritual progress from here on forth, it will only be Ananta's problem. Then how will you trouble yourself now? So you're doing really badly, getting angry, shouting at you—whose problem is it? So your spiritual progress is the master's project. Some work to do also. I have nothing to do. Your being is full and pristine and all there is already, just like that. It means no intervention. I have no actual work to do, just keep reminding you. So if progress has to be tracked, I have enough free time. And I'm making a lot of light of this, but this actually is very oppressive for a spiritual seeker, you see. Like most spiritual seekers are in this treadmill like, 'I must not get angry anymore. I can't get into a fight anymore. I can't feel lust anymore. I can't feel like eating dessert anymore.' And we got into this so that we could be freed, but what is it? My attention can't leave also now; attention has to be inwards. What kind of food? Here comes Saguna Brahman. Consciousness is not making any mistakes and it is the master chef; it is cooking your dish properly, perfectly. So your end of the deal is what I have told you, and then if you live up to that, all these ends of the deal, then all your spiritual progress is for mine to take care of. Even if you do badly on some of the deals, now how will you trouble yourself? 'Not worthy, not good enough'—all that is my troubles. Everybody's getting a star. Let me drive your car. It's not the reverse of that Beatles song. The song is 'Baby you can drive my car.' Here I'm saying, 'Baby, let me drive.' Thank you, thank you. Put on my specs if I'm going to drive this car. Okay, let's go to Myra.

Namaste, Father. Oh, sorry, sorry, it's the wrong button. Let's try again. She didn't want to go to bed and she's just... and we were both very happy to be here with you and there was much joy flowing around here, expressed in different ways, I guess. Yes, he was far more expressive than me. We are coming to Bangalore on... very happy to hear that. And we are flying from Australia on the fourth, but we are somehow our flights are taking us to Tiruvannamalai first, must be landing in Chennai first. I couldn't understand anything you said with the wrong instrument tonight. You didn't understand anything with the wrong answer. Perfect. I can't even... like, I have a very good memory in general, but I'm struggling to remember the deals. We put it on the chat? Yeah, okay. One of you can post in the chat. And even if there are thoughts coming into my mind, but there is no clinginess onto them, and I feel to ask, 'Who am I?' now. Anna, keep it quiet. Who do you want to ask? I think myself.

Don't even ask. It's okay. Just be open and empty. It's fine.

When I ask this question, there is a struggle from the mind. Like, the question comes from the mind.

The question comes from the mind and goes where? Nowhere. So when you ask, when you ask 'Who am I?', is it not apparent who you are? Like, who knows that it comes from the mind and goes nowhere? Who knows all this? It's apparent if you don't add anything to it. You see, we are not taking ourselves to be the body-mind naturally. You have to believe a thought for that; you have to identify for that. Try it without any logging into any thought. Take yourself to be the body now. Some of you will do, because I've asked this question many times, will take the presence of sensation to imply an identification. The presence of sensation does not imply an identification with the sensation. So just like there is light in front of you, there is sound you can hear—all of this you don't identify with, or not yet anyway. So in the same way, don't identify with these sensation words. See if they're naturally saying 'me, me,' meaning observe. So without buying into any thought, see if you are taking yourself to be something at all. Anything at all? Now where will you check for clarity or lack of clarity? Okay, I was going to ask you whether it is clear who you are, but not in your head and definitely not as an object. So definitely not in your perception or in your head. Is it not clear who you are? You may feel like, and tell me if it is like this—you may feel like, 'But I can't be clear anywhere else except my head.' If it saves me, I'm happy to do it. If you feel like it is true that unless you become clear in your head about it, you cannot be clear about who you are. But to start with, I would say it is not possible in your head. It means it started like that. Do you feel like you have to come to some objective conclusion?

I used to say always that it's clearer or very clear when I close my eyes, but the minute, my second my eyes are open, it all becomes... now gone. The distinction goes like somewhere, something to do with that.

Thank you. Before we go to the next question, just take a moment to see the astounding discoveries you're making. Awareness untouched, effortless. And whose presence is this? Whose presence, whose being is here? How will you look, where will you look to determine this answer? This light of presence, who is this being? Whose being is your body? The container for this being? What are these sensations that we call the body also just appearing in the light of your being?

I am right now in Rishikesh. Wonderful, wonderful. You made it. Yeah, I didn't make it and as it's a little story because I can't help but tell because life had a plan. I landed and the next day my mother had a heart attack. So I am in the middle of the storm right now. I'm in the hospital. She's out of the critical condition, it's more stable now. And I am also glad to be here because everything is pointing in my life to this. So it's a lot to take, yes. But I'm glad that my inclination towards whatever this is, is by grace. It's here always and everything is pointing to my own Self which I can't see, but it's always here. I know it, but the play of body-mind is also happening at the same time. I can't stop that either.

It's fine, it's fine. So for a few days, for a few days don't worry about anything at all, okay? Don't worry about anything. Everything is allowed, everything is fine.

There was such a... and he said it's like really the direction of death I have felt within me through my mother in these last seven days and it's quite a full... it's one of the most strongest, I think, I have someone you are so close to and everything comes up, all what is here. All my blessings. Blessing is all, yeah, it is everything. And by grace she's also in her work, woman she has always taught me about the witness, has reminded me always. So she was witnessing when the attack was happening, she was witnessing all. But you know we cannot stop the body-mind play because I'm the genetics and the whole, it works like this Leela play. It can't be put into words really what goes on. And tomorrow we will be discharged from here and then there has to be a very... just have to be taken care, a month with food and stuff like that. Of course, total care. And it's fine for me. The great power is doing all this through me and I'm enjoying it also, that to be in service to my mom in that way. So I'm happy, I'm glad. Yeah, this is the amazing part which I am really... I just can stay in really and wonder how it organized itself. Only after my arrival it happened. And your presence is always in my heart and all the saints and yes. So your image reminds me of what is true for me deeper and the play also goes on at the same time. And I will try to come to Bangalore if that is okay for you, if everything gets to meet your physique whenever it is possible.

It is your home, you can come anytime. I'm so glad. Thank you.

I just have to share this today because this is what is happening. So thank you for the satsang because I put it on the sangha and they all had very beautiful messages. So thank you to the sangha and thanks. And please bless that I'm able to see, you know, I'm able to see the hands of the grace in all the odd situations. That's all I wish, you know. I'm not asking a particular way things should be, but I should be able to see the bigger picture. This is all I ever wanted. All my blessings. Thank you and I'm ready once again.

Okay, let's go to Srikanta.

This week I was thinking about, somehow I was thinking about effort.

You were thinking about it? Yeah, I mean somewhere I read... okay, what did you think about?

Somewhere I read Bhagavan saying, you know, to keep quiet until your awareness is continuous, you bring your attention back to yourself, something like this many times.

I should be able to see the bigger picture. This is all I ever wanted, all my blessings. Thank you, and I'm ready once again.

Okay, let's go to Srikanta. This week I was thinking about—somehow I was thinking about effort.

You were thinking about it? Yeah, I mean, somewhere I read—okay, what did you think about? Somewhere I read Bhagwan saying, you know, to keep quiet until your awareness is continuous, you bring your attention back to yourself, something like this.

Many times translations can also be a bit confusing. Like, awareness is already ever-present, so you don't have to worry about making it continuous. I mean, someone asked Bhagwan that her awareness is not continuous, there are thoughts in between. That's when Bhagwan says you need some effort in the beginning. The essence of the question seems to be what I was answering earlier also in terms of the seeming effort to not pick up, to not take it to be true. And we can make that effort as long as it feels like effort. But as far as awareness is concerned, it is untouched and unmoved through all of this play. So even though the thought is coming, even when there are thoughts, even when belief happens, the same awareness is aware of all of these perceptions.

So possibly the guidance was—there are two ways in which we use the word awareness. The usual way in the world is to say, 'I was less aware, I want to be more aware,' and that is referring to like a quality of attention in some way. 'I want to have my attention fully on the object or perception,' that is called more awareness. And when the attention is dissipated between many different things—thoughts, emotions, objects—that is called less awareness in the world usually. So in that context, then sometimes the Master may answer like they're saying, 'You keep your attention in your being' or 'Keep your attention with the inquiry' or just whatever the method has been prescribed to that one. And that can be called as being more aware.

But the awareness that we are speaking of is that which is the unchanging reality, which doesn't have a more, doesn't have a less. It is fully, fully ever-present, beyond even presence. So that we cannot either impede or increase in anything. Semantics can be a bit confusing because if awareness also was to come and go, then it would just be like another perception. Like Mooji Baba said, like the seeming third bird. The one who is making the focus is the second bird. You have to check. You want me to spoil it for you? Then we have to find another metaphor to use for your inquiry, but I have spoiled it a few times in the past. I have to stop doing this. You can check like that.

So there's a world which is doing all the movement. Who is observing that? You have to check for yourself. That which observes that, that which sees it, which hears it, which perceives it in all ways, is the second one. And what is aware even of the entire play playing out? What is aware of the clear perception as well as of movement? You see? Who is that? That is the third bird. But then where does this presence of the God come? That you have to answer. Even the presence of God is perceived, and that perception is even seen. Yes. So God gives us the prasad of God's presence, which is tasteable, but God is not limited to God's presence. Maybe the mind cannot process these words. You can tangibly taste the presence of God as the primordial vibration, but God is not limited to the taste of the presence. God's presence or God's being is beyond the taste of presence itself. And even this taste is on the cusp of the manifest and the unmanifest. So all of these things, just dive deeply into them before we can complete.

So at one level, of course, the presence of being, the sense 'I am,' some may feel like it is centered in the heart region, some may feel like it's centered in the head region, some may feel like it's everywhere, some may feel like it surrounds the body. You see, all this is the tasteable, like the footprints of the presence of the Lord.

I can—most of the time I can feel a strong presence here in my chest.

But is your presence limited to just that vibration? You can contemplate this question. Does presence stop there? Does it have a boundary around the chest regions? 'Oh, presence is just here' or 'being is just here'? You may taste the presence in the heart region, but does that limit your being in any way?

There is like an emptiness in which this vibration is there.

Yes, but try not to make imagery. I think imagery is helpful as a broad construct, but just try to meet all of this intuitively. Because in your imagery, in the interpretation through visualization, you will come up with a construct that will be much drier than when you take it in the heart. When you taste it without the mind, it will be so much more beautiful and intricate than the imagery, which is so black and white in terms of, 'Oh, it is here, then there's this here, and then there's that here.' The reality is much, much broader than these space-time constructs.

But can I use this vibration as my stick further?

Yes, you can. You can if it feels natural, if it feels light, you can use it. No doubt you can use it. It's very good, actually. No other instruction is needed if you can do that. It's good enough.

But I need your blessings. I don't see much feel-power left. It's there, Father.

Okay, straight up now tell me. The ones that will get that reference were in my generation. You didn't get the joke? No? No, I didn't. I didn't hear it. Can you repeat it? I said to Paula, I want to say, 'Straight up now tell me.' I don't get it. Anyway, it doesn't matter. There's a very famous—in my time, she's still alive, but a very famous singer called—what am I supposed to do with this information? How can I use it to find awareness? What is Father trying to tell me? Nothing, right? I don't know. There's been questions coming and also feelings and thoughts, interpretations all this time in satsang. But did you make the deal with me or no?

Yes, that's why I'm—just this pull to come to you, and it doesn't matter any of those things that are happening. And we're going to talk some more about this, your prospective visit to Bangalore. I read your messages and let's see, let's see how we can—

Yeah, yeah, yeah, yeah. And even that message I sent, it was just to, you know, to ask you to please don't allow me to fantasize too much with that because I'm here and I see this fantasizing thing, how it's suffering basically. The two children who just come recently to Bangalore, the first few days' reports have only been burning, burning, burning.

Or something. My signal is really poor right now so I don't—

Yeah, I'm living in a place where it's the countryside, so it's a bit weak. Yes, Father, I just love you so, so much and whatever happens in life, it doesn't matter really. Yes. And 'who' is—I don't know right now.

Well, thank you for that question. This answer doesn't take time. This is the only answer that needs no time. Every answer needs time except this one. What our usual approach is, is like, 'I need some time for this. Thank you for asking me this and I'm going to spend the next few days till next time just to go deeply into this.' And that's fine too. But right now, who are you? Because although the words were received very beautifully and they touched my heart also, but my real feeling is to just nudge you a little more and nudge you a little more. Yes, yes, yes. What do you know about yourself timelessly? Which means no time. Timeless means no time.

But I'm always here.

Good, very good. And 'here' is what? Here is what? Yes, presence is present in the universe, you mean? Or what do you mean?

No, no space. No notion of space.

No. So when we say 'I am here,' we're talking about that presence in the light of which the universe emerges, not as an objective hereness that I am located somewhere. Yes, talking about that light, that presence, the being which is the light of the screen of consciousness—and the screen as well, of course—but the light which remains untouched by the play of time and space.

When you said that, no, I don't remember the words, like 'wherefrom the universe is born' or something like that. That sentence, somehow it's as if it's too much to say that for me, as too much words. I don't know.

What decides where is that? Where's the thermometer for too less or too much or the weighing scale? Where is that? Can you repeat it? Yes, what? The measuring tool, the measuring instrument for whether something is too much or too little. The mind. So then we don't have to filter. You see, I was saying, I've been saying heart to mouth, from heart to mouth, not heart to head to mouth. Because the head will always say, 'Are you sure?' Like even Joanna was saying earlier, 'Are you being honest about this?' This is what we can—this is the only thing we can be honest about. Our unlimited nature, unlimited reality is all that we can truly be honest about.

But when we filter it through the mind, you see, then we'll say, 'Nah, has it truly been your experience? No, you're just showing off. Or is this—are you unlimited? No, just yesterday you were fighting with your family.' That's how the mind operates. So you don't have to burden your heart content with what your head judges it to be. So yeah, it's as if, as if there's still confusion there. Like that is the—that is the home of confusion. So let that home become—our job, okay, number six or whatever, is not to try and fix or change the mind, the home of confusion, the home of blurriness. We are not trying to make it clear over there, just to recognize that that is where all this cloudiness is there, but we don't have to play there.

There's so much more to my being than me having to live through the oppression of this mental slavery by trying to, you know, make the mind better or change the mind. None of that is needed. So where there is confusion, where there can be confusion, let there be confusion. What about the rest of you? The aspect of your being which can be confused, let that be confused. What's happening to the rest of your being? Nothing happening. Is that nothing good enough? Is that like a bad nothing? Start living here. Once you start living here, you'll realize the beauty of this pristine nothingness. Just live here. Let the house of confusion or the ride of confusion, the roller coaster of confusion, let that be up, down. It's not your business anymore. So the deal is, it's none of your business to try and fix your mind or make it more clear or less confused or whatever else you want to do with it.

Yes, yes. I'm loving these. And somebody, you know, like we sometimes joke about the qualifications of coming into Vedanta, somebody may look at these like a few years later and say, 'Oh, so you start with these and then what is left to do?' Thank you, Father.

If let me play this spiritual problem, to grapple with the problem of enlightenment or freedom, what problem would you have? I feel like for many times—and I'm not just saying specifically to Paula, I'm just generally saying that—that many times we get so involved in the spiritual search. Without this, I'm nobody. So maybe that is the only identity which needs the chopping. But it could be also very similar to the other aspects of life where we are in trouble. It's the same type of experiences, sensations, craziness, and nonsense. I mean, and concepts which are just pure rubbish as much as possible, and emotional conceptual spirituality as any other aspect of the world, maybe more so.

It's—thank you, Father. What role of contemplation—why adhering to Master's words and self-inquiry? What is the role of contemplation while hearing the Master's words and self-inquiry, or how to contemplate? Please guide us.

Very important question. So when we say in satsang, 'contemplate the words,' we're not saying think about them. Don't go to your thoughts. 'Think about what I'm saying,' that's not—that's not good instruction. So when it is advised, 'contemplate,' can you stop being now? Can you stop being, for example? That's one of the—

What is the role of contemplation? Why adhering to the master's words and self-inquiry? What is the role of contemplation while hearing the master's words and self-inquiry, or how to contemplate? Please guide us.

Very important question. So when we say in satsang, 'contemplate the words,' we're not saying think about them. Don't go to your thoughts. 'Think about what I'm saying'—that's not good instruction. So when it is advised to contemplate, 'Can you stop being now? Can you stop me?' for example, that's one of the contemplations that we often say here. Then what can you do? If you think about it and say, 'No, no, but consciousness is ever-present, I can't stop it,' that is one way to answer through your thinking or learned knowledge that is dependent on the past. So that is not the contemplation that is required in satsang.

When a contemplation is given in satsang—'Can you stop being? Try to stop me'—don't use your head to contemplate the words of satsang. Just allow a deeper intelligence to take it in. Your intuition knows exactly what to do with the question. 'Are you aware now?' You can't think about it. So again, this is like awareness. Another word where, in the world, to contemplate may mean 'I'm gonna just sit and think about this,' like the famous thinker or something, just think about this. So it seems like that is the most contemplative, but that is not the contemplation we are talking about in satsang. We're talking about just the words, actually, are meant to do a mining atmosphere and you meet them at a deeper level. But you don't have to think about any of this. Just be as natural as possible.

Just, okay, let me make it simplest. As much attention as you feel like you can muster, allow them to be in the words of satsang and let the words do whatever job they have to do. That is good enough contemplation. Yes, as much attention as you feel you can muster in the moment. I won't say—I don't want to say—give it all your attention, because I know you'll beat yourself up when something else comes in your attention. So just whatever attention is available to you, try to keep them in the words that are being shared in satsang and don't try to meet those words through your thinking mind. Just allow the words to do the work on their own.

So a question like 'Can you stop being?'—it carries whatever explosive material is needed for it to explode within your being. So you don't have to pull the trigger or do any of that. Just stay with as much attention as you possibly can. And even that, I'm not judging you on that. Like, sometimes attention will wander. When you come back, don't beat yourself up on it. Say, 'Now, okay, now I can listen.' That much is good enough. Very good. Okay, let me skip the queue a bit and go to Lanyard and Gabriel because it's like they're waving out. See what the baby has to say.

Hello. This little one woke up and I felt like he might like to say hello. Your blessing for him.

Full, full love for blessings to both of you. He said before, he just—I said, 'Would you like to ask a question?' and he just said, 'Love heart.' So that's good. Oh my god, yeah, we love you so much, so much. So grateful. And he's totally, totally under grace. So both of the little boys I've got. So yeah, thank you very much for dialing in.

We're in Queensland, Australia. A deep heart connection already. Yeah, I've spoken to you a couple of times last year, late last year, which was very powerful and, um, yeah, I just feel a lot of deep love for you. And yeah, you're right here.

Yeah, we love you so much and okay, so thank you, thank you so much. So welcome, so welcome. So when I started the broadcast, actually, my son was also dialed in, but I don't—he came here now, but he was just pulling my leg in private chat. He's like, 'What's happening, bro?' although he was just a little older than Gabriel when he first went to Guruji. In fact, maybe a bit older, but my daughter was a similar age. And yes, it's the middle of the night here. Yes, yes, Australia must be very... you're so honest.

Okay, let's go to Marissa. Thank you for the love that is here.

I was struggling a lot at the beginning and now it's, it's really vast and silent.

This is beautiful, beautiful. Very good. And the key, of course, is that we are not trying to fix the struggling mind. We are just going to notice that there is an aspect to our being which can be confused and struggles. It can have all kinds of positions it takes, but there's a deeper intelligence, there's a heart intelligence, intuitive insight. And once we go there, then we see that all of this is untrue for our true nature, which is so vast and extremely intelligent.

So all that is happening is the switch from giving belief and value to the notions of the mind to letting go of these notions and value and switching to—and the switch you don't have to do, just the letting go of the false is good enough to come to the truth. So as you're making this report, it is apparent that you switched away from the struggling mind and switching away and not giving belief to those constructs. Now you're in your heart, which is all that satsang is really meant to do, because there is nothing missing here. Your self-knowledge is apparent here. But if there is guidance needed, even in a worldly way, it is available here. Everything is here. Thank you so much.

Thank you. When he was speaking with Madalina and you asked what kind of things we can identify with, like sensation, feelings, objects, so for me it is clear to see then I am not my feeling, not the sensation. But I usually identify myself with the one who suffered them. And Guruji said the suffer and the sufferer is the both side of one coin. Yes. And I, I really can see then I can witness both, but still, I mean, is, you know, still this identification with the sufferer is very strong because so I cannot control—the witness cannot control what is the object. This can be—

How do you know your identification is strong?

Because I suffer a lot, you know? And, and Guruji was said use the suffer and the suffering to transcend him. And I, I just couldn't. I give it up and I, I am very guilty now because I take now so much like helps me to, to let me sleep and things. So I mean, I just, I just give it up. I cannot, I, I cannot transcend anything and, I mean, I don't know, it's just overpowering me.

And let's try to make some of this happen now. Excuse me, can we try and make some of this happen now? Like suffer a little bit?

Yeah, but this is the method and now I can't suffer. But I, I know I shouldn't speak in time, but and now I was so peaceful all this satsang and you and and it was so beautiful. But I know if I don't ask it now, it's, it's always coming back, this, this strong identification with the one who suffered their objects. And I cannot make the sufferer disappear. I cannot choose or control what is coming up. I just have to take everything as, as it is. And so, so how, how to not identify with the sufferer?

Yes, yes. Forget the suffering for a moment. Yes, forget about the suffering for a moment. No, the good news is that your mind will only give you one thought at a time. You see, it cannot give you two thoughts at a time. It may come very fast, but it will only give it to you one thought at a time. Now you have only one job, which is to allow that thought to come and go. That's all.

So is it how do you want not identify with the sufferer? Just let it go?

It's not going? It'll go. It cannot stay. Have you met a thought that comes and stays?

No, sometimes it goes, but he's coming back and, and every time it like—

Let it go.

Yeah, but it's, it's, it's happened anyway. So but what happened? It, it, it is already going and coming and going and coming even if I, if I not let him get out of that, right?

Let the thoughts come and go. You get out of that merry-go-round. Excuse me, you don't get on that merry-go-round, you get out of the merry-go-round. The thoughts are coming and going. Thoughts are coming and going. Let it happen. You participate in that party.

But I can say it is even not, um, I cannot—yes, my English is not very good, but really it's not my—it's just automatically happening. It is just I cannot do anything really about it.

Were you here in the beginning of satsang where we made the deals?

Yeah, I do, I did, I did. This is why I said now is not really—it is about after satsang.

Okay, no, no, it's okay. So the 'you' that does not have control—you know, I was asking Joanna how much her non-existent cat has. So yeah, I know I don't have any power. It cannot be God, obviously, you see? It cannot be God because what kind of God would have no power, you see? So either God must be here or you must be here. Who is the one that is here all this?

God is here, but God has now become powerless against its own creation, this little bit of bubbles called the mind. I don't know why God like to suffer.

So there is God there? That is the mind? Is it like that?

No, me—no, me and the mug is the same and there is God.

Okay, so you are the mind?

Yes.

Okay. Now, between two thoughts, who are you?

Because I—no, no, sorry, no. I, I am not—no, no, I am not the mind. Not the mind. You can find is only thoughts, even these thoughts.

And between two thoughts, then you would have gone, but you have—you don't go. You witness even the absence of thoughts.

Yes.

If you were just the mind, then you would only be there when there is a thought.

Yes. But who is the sufferer?

But don't worry about that for a moment. Like I said, don't worry about this. So now there is the—there is God, there is you, and there is the mind. Now you say that there is no—like, 'me and the mind is the same.' Is that correct? You are the same as your mind?

Yes.

So when the mind is not there, that means the thought is not there, you also go?

This 'I' go, but something is still here.

Okay. So the one that goes, is that more you, or the something that is still here is more you?

It depends on how much I suffer. I mean, this one is always here.

I mean, the simple way—the simple way is if you were to take my word for it, yeah, the mind is not you. Therefore, the sufferer idea is just an idea. It is not you. That which is aware of the perception of the mind is you. Who is that?

I know is, but, but, but the one who is aware, is it the same will create everything?

So now what's happening in this conversation is that you're the girl in the middle, okay? Yeah, yeah. There are two of us who are trying to pull you on both sides, you see? Two. So the master is saying, 'Come, come with me,' and the mind is saying, 'Come, come with me.' And what is happening is that you are trying to have a three-way conversation. So when I tell you, you go back to your mind and say, 'Hey, what do you think about this?' and mind says, 'And then you say, ah, then you say, then you say, oh, but he's saying so what then?' So what is happening is this three-way conversation where you're in the middle and your master is pulling you and the mind is pulling you, you see? So I want this to become a two-way conversation for at least a few minutes.

Yes.

What now? The three-way conversation means I say something, you give it to the mind and say, 'He's saying this, what do you feel?' The mind says, 'But I feel I am the sufferer, whatever I go,' you know, like that. Then you represent that. Then I say something in response to that, you give it back to the mind. So for, for a minute or two, just cut that connection. Yeah? You need that connection? Don't give anything I'm saying to the mind, no other with his responses.

Yeah. Okay.

Right now, do you have any question or struggle or problem?

Yeah, yeah. Right now, right now, no problem because you are here with me.

Okay. Now, is there any time for you now?

No.

Is there any time?

No.

Then if there's no time, then what is the difference between right now and always now?

Nothing. What because this source man say something—

I don't wanna say—don't listen to the third one. Yeah? Listen to your heart, yeah, which is the same as listening to me now. Stay with that now. Tell me what—who is the sufferer? Where is the sufferer?

I know it's just for me really much and there is a lot of things we want to say. Yes, yes, both of us.

Okay, now is there any time for you now? No. Is there any time? No. Then if there's no time, then what is the difference between right now and always? Now, nothing. What? Because this source, man, says something. I don't want to say, don't listen to the third one. Yeah, listen to your heart, yeah, which is the same as listening to me now. Stay with that. Now tell me, who is the sufferer? Where is the sufferer?

I know, it's just for me really much. And there is a lot of things we want to say. Yes, yes, both of us want to say a lot.

Who you want to pick is the question.

I don't know.

Oh, really? Good thing. I know at least you're honest. What do we have that I'm not giving you? Excuse me, what does he have that I'm not giving you? I think because I said, 'Who do you want to pick?' you said, 'I don't know.'

I wanted to say I don't know whether to suffer suffering. No, I said at the moment I don't know what is the suffering. I didn't think that I know.

Now I want you to do something. Just go away from the Zoom, just walk around in your house for a minute and come back. Tell me where I—where you've lost me. Really, really.

You mean I—I should do?

Yeah, like we gave that project also to somebody. No, I want you also to do because you reported this many times that when you're here in satsang you're fine, but then after satsang what happened? So let's see. What do I have? And it's only the mind, the other guy. What will you be at? Are you going to be at for me? Don't take too long, just take a minute. Okay, I'm going now.

At what point did you leave me? You never leave me. Yes, exactly. Is it never ever about this body? Never about it. It's your own presence, own divinity in your own heart, and you can always rely on that. It's really true. So this notion that, 'Oh, in satsang everything is fine, but when I go then it all goes away,' it is actually the mind which is the ephemeral one. Your heart is not coming and going. I love you.

Thank you so much. Let's go to Laurence.

Can you hear me? Yeah, that's my—oh wow, you pronounced it perfectly. I can't see you. I believe that many times. Uh, what a beautiful satsang. Thank you. Um, oh wow, I love this sangha and I love you. Um, yeah, it feels—I never said it, so do you want a little satsang song? Yes, I would love one, Father. I let you drive my car, Father. I let you drive my car, and Father, I love you.

Oh, I love this. Go on. You were going all that game. It was so funny. That's the one, that's the song, the one in the beginning of the satsang. But it's so perfect, Trudy, it's so perfect.

I do let you drive my car. Oh, whenever this sense of a doer is coming back, yeah, give it all to you, hand it all to you every time. Um, by whatever mysterious alchemy, whenever there is talking to you, there are so many—I'm not sure how to say—either a great release or—or—or insights or so truly amazing. So I—I—I don't think it was ever expressed how grateful this one is, truly. So, so welcome and thank you so much for your beautiful presence in satsang as well. Not taking seriously what—what was said last time is so, so, so, so, so, so, so yes, I can tell already. I can tell something is much more light this time.

Yeah, yeah, thank you and love, love to sangha. Hope one day I can come to you.

Yes, I'll be very happy everywhere. Yes, all right. Let's see. Nice falafel places, a popular Indian sweet. Yeah, that's what you said. I've never tasted it, so yeah, yeah. It's—yeah, as—as words don't have the same impact here like—uh, it feel—it feels like memory is also like going somehow. And—uh, yeah, it was watched the other—I don't know, a couple of days or weeks ago, it was this watching of a satsang with—Guruji with some—um, a sister whose father had Alzheimer's. Yes, and there was all this contemplation afterwards about—well, yeah, judgment there can be as to whatever happens when memory seems to go. And yet as awareness is truly—um, how to say—uh, oh, my true presence is so assorted, also comes together with great memory in the same time. So there's this funny—not sure what to—whatever true presence always also accompanied by great memories. What is that? Yes, like great, great sages, they have a fantastic memory somehow. So I can definitely not get into any great sage category ever, not that I'm lining up for that, but horrible. It's all good, yes, that's it.

No, Guruji is this popular story because we were in Thiru one time and then one night he went for dinner with some of the sangha members. And there in that place they had the aquarium. So then Gautam told him that, 'You know, Guruji, that this fish has a memory of three seconds.' We have three-second memory, which I don't know, which has been debunked in some science, but it's a good story anyway. So—so then Guruji said, 'Really? It's got only three seconds?' Then they were making all the jokes, you know, which is so funny, like if somebody punches the fish then in three seconds they'll forget about it, you know, like that. So Guruji also says sometimes that when I'm irritated with someone, I want them to come right now because three seconds later or a few seconds later I forget about it. Then he was saying all of us should just have like the memory of a fish.

Maybe I took that much—that one too much to heart. Worried about great sages, I would have taken that one. Unfortunately, or somehow it's got to do with—um, there was so much like—um, um, clinging to words and concepts and—and also—uh, that—that was the—the latest major—uh, um, thing that I—I don't know how to say that—um, when it was seen that—uh, words, they would land somewhere, they were still landing somewhere in some kind of very subtle grasping that wasn't seen. And as this was let go of, it—it seems like memory is going as well. And—and it's—there's really faith that whatever will be needed in the moment will just come to consciousness. And so I'm not sure if there's a link, but yeah, yeah. What—what do you say? And oh yes, um, also last time we spoke, uh, at some point you mentioned that—um, uh, you—you lost—uh, oh yes, the sense of taste. And it was—and this one cut you straight, like I didn't let you finish. Uh, could you talk more about this? Because—um, because you say for a few days—no, few weeks actually, sense of smell and taste was not so strong.

It was fine. I feel like the sense of losing the sense of smell is actually a benefit. Yeah, truly. It's fun, it's fun to smell also, but it didn't feel like a big deal basically. Is that what you were asking about though?

It just had the feeling that I had cut through something that was going to be said. Of course, it was at the moment like—like it was a blessing for this city to disappear. I understood well what city was. It's just that—um, how to say—um, it seems that—I'm not sure how to phrase this—the—the great challenge, let's say, uh, whatever—uh, here as—um, this body has got very—uh, acute perceptions is—is what comes through senses. And whenever it's very contracted or labeled as painful or whatever, very, very loud, um, there can come the—the—the—there is the door for identification because in the sense of rejecting this—this too intense—uh, whatever. And so it's very interesting to see when—when one of the senses disappears, one or two actually, how it—like here it's hearing, but it's—um, I'm not sure what—uh, how to say it. It's—it's—it's also like a door and it can—can lead into one or the other because of course it's also the door for comment to come and it shouldn't be like that. And yes, I hear you.

Yes, this time I feel like you're hearing me much better than last time. Okay, I feel like because in your new setting there's something that is really part of an echo and so I—um, this like that. And then whatever, sometimes it's just—it's very—this body is—is undergoing such—I'm not sure, something is transforming, but it's really shaken up in all sorts of ways. And so there—but yeah, there's a lot of peace at the same time. I mean, it's—I mean, all that is appearing for you and the conditions of the body and things like this may all just be in service to grace. May all just be in service to your true insight, your true discovery about what you want. May all of it be, and may it all be seen as grace as well.

Yes, and anyway, who's driving the car? Oh yes, yes, you drive the car. This is so—and I'll take this opportunity, um, thank you for your blessings always. And may there be—may there be peace—uh, in all beings in the universe. All the auspicious—may all be auspicious. I love you.

Oh, I love you too. Thank you, thank you. Bless you. Thank you. Let's go to—you're saying something, my dear? We can't hear you now. Now? No. Yes.

Um, now, yeah. Um, so I'm going to report. So there is a lot of movement and—and there is this person trying to find things, to find the Self or something. There is a lot of—when it's like the person is trying to survive or something because he—because he's seen that is only thoughts. And it feels like it needs to be this untruthness more revealed or something. But at the same time, this is not true. So we can see these deals that you say, for example, don't know. There—there is this 'I' thought trying to—to make everything also whatever it works they bring. So it feels like I'm letting everything happen. Sometimes feel like I'm going crazy, but this is also this 'I' thought. And without the 'I' thought, every thought that has a reference to 'I' is 'I' thought. If you don't make a reference, then what are you? Nothing or something? Both are references. So I know there's no real way to answer this question, but what—what—what are you seeing? What is your insight?

I see everything. I see even the moment where there is identification with—with these 'I' thoughts. I see everything, everything you're in a moment. And there is also—just give me a moment, I'll come back in a moment. Okay, I'm back though. So I don't know, the—you could say, 'Okay, there is this I thought.' Oh, I don't know, I didn't—it feels like I need to do something or continue or—but it's not this way. I said, 'I am.' So all these conclusions, all these interpretations, are they in the mind or are they intuitive interpretations from the mind? So that there is a person who is trying to look for the Self, for example, that idea, is that from your heart or is it from the mind?

This is from the mind.

Okay, tell me fresh something which is not from the mind. Any trouble here? Any suffering?

That's it. Are you confused about who you are? No. It feels like—it feels like I have the responsibility for something.

Is that from the heart, vanish, or—I don't know, from the heart or from the mind? Because if I can banish me—no, no. Okay, just live in your heart. It feels like you have to—to be more clear that the one who cannot live in the heart, it's not what I am. No. Where it can become less or more clear, leave that. Wherever it can become less clear or more clear, you leave that. Where can it become more clear? It cannot become less clear. That is the roller coaster. And as a spiritual seeker gets on that roller coaster, the journey seems to go on forever. Yes, this seeker. But all this—all this, that whole area which the mind is concluding something or not, leave that. Are you nothing without it? Like a negative nothing? Like to leave the mind, what is that? 'I'm just useless vegetable.' Is it like that? Because that is what the mind will scare you with. 'You're nothing without me. I am adding all the value to your life.' It's only suffering. It's a mental slavery. Leave it. Don't take on any spiritual projects also from the mind. Say, 'You have to become more clear. This has to go, that has to come.' All that stuff.

Yeah, this is—this is happening. So sometimes it's clear that it's not true, and sometimes there is the sigh that is trying to fix it.

Wherever it becomes clear or it can become unclear, just leave that. It's not my business, not your business. Thank you. To let go of clarity and blurriness, or clarity and confusion, is to come to clarity, but not in the same headspace. Right? And also, can I—because these high efforts can be suffering or...

It becomes more clear: this has to go, that has to come, all that stuff. Yeah, this is happening. So sometimes it's clear that it's not true, and sometimes there is the sigh that is trying to fix it. Wherever it becomes clear or it can become unclear, just leave that. It's not my business, not your business. Thank you. To let go of clarity and blurriness, or clarity and confusion, is to come to clarity, but not in the same headspace, right?

And also, can I? Because these high efforts can be suffering or can be very... all thoughts are only in the mind, including... now what has happened is there's a misunderstanding about this I-thought, as if it's like a superpowered thought which we have to chop up and then we can be free or something. No, any reference to 'I' is the I-thought, whether you make that reference to something or to nothing, you see? It's all the I-thought. So to be empty of all these references is to be free from the I-thought. You just leave the thought which is being presented to you by the mind. Let the I-thought be mindful.

Because sometimes also this I-thought, it feels when it comes, it feels that just because it's here, it feels like I identified with it or something. But I don't have to do anything with this also. You can say, 'Thank you, thanks, thanks.' Let's go to Atma.

And all along, I just wanted to take the opportunity. I just come back from Rishikesh, Thailand—not a country, yes—and this is quite a... yeah, this is quite an experience. Somehow, you know, after having been three years in India, you know, yes. And so, of course, I see what I was somehow expecting is happening in an unprepared way, but I could foresee what I'm finding: my old life and the known, so to say. And so it is a fine, it's a nice feeling to see how I see the known from where I am now, you know, how I see what it is. Yeah. And so I just see almost the same, but with a slightly different angle. And then it is quite nice because the reason why I went away was to detach from the pure habit, from the pure repetition, from the automatism of what our whole personal life is made of. Yeah. And so now I can either be identified to the old or just look at it. So our whole satsang today is just wonderful in that sense because it is just about these things and all the dialogues you have around this right now with Beatrice, with Aniko, and so on. It's all around the same, same.

And I felt very much to just say, very fresh without having prepared anything, just how to look at how the seeker—the doer, the seeker, and the mind—are one. And to just take a picture of this, it's just fresh now, just as it appears now in my looking with you. Because I really enjoy looking in this spontaneous sharing we have in the satsang and just to see how we are so habituated to make efforts to grasp, to catch, as you said, to understand and to remember and to be the one who knows. And so I can really much see, very much see how the spiritual seeker or the spiritual ego or whatever—how we can say it in a lighter way also—just the 'me' is the same. It's just a very, very childish habit of being the one who knows and who catches and who does. And where's the sufferer here? There he is. He's just there in this habit of identifying with what he knows and what he does. So it is far too small and it cannot not be suffering; it has to be suffering. And I just watch it very much at the moment. It's just... yeah. And thank you for allowing me to share it in words with you and with the sangha because we make a fuss out of it. I mean, the very fuss we make out of the suffering is the suffering itself. And it's just amazing how little we can mostly see that.

As you said, 'Without me you are nothing,' says the mind. And without enjoying being something and knowing who you are, you are nothing right here. Yes.

Yes. And so I see really much the habit of having an object—an object conceptual or physical or sensual. However, it has to be something. It has to be something, otherwise... so that's it. I mean, I have no more to say, but this is just photography.

Thank you. I'm so happy to hear from you and to see you in this fresh surrounding. It is also very nice. It's very good. Yeah. Yeah, thank you so much. And yeah, thank you for your fresh sharing we can always have with you. And thanks to all who enjoy it also. Very blessed, very blessed. Thank you so much, all of them. Thank you. Okay, let's go to Januk. Januk?

Hi. Hello. Can you hear me?

Oh yes, I can, my dear.

So it's my first time with you here also. Thank you. Welcome. It's my first time here with you on this satsang and I know I feel something that wants me to come here. Yeah, I have a lot of fantasies about spirituality perhaps, and some maybe romanticism about spirituality because I've been following for many years. My first teacher was this Eckhart Tolle, watching films, and maybe I'm still looking for some object, like something experiential. And I'm escaping this moment. I sometimes already feel, but I'm still in this habit to go and resist the presence because I want something. Maybe something special experience, maybe. And this is becoming very... like, I'm sometimes avoiding normal situations, casual people that I could give more respect, but I have these spiritual ideas that give me a sense maybe of specialness sometimes, and are arrogant—even arrogant, subtle feelings of arrogance that are there. So I guess I'm here to ask for... you know, I'm a westerner, I was there, so we have something, I don't know, we are quite stubborn maybe sometimes. So I'm asking maybe for your grace also to see the Master everywhere, not only in the form of Guruji Mooji Ji, and also to allow, open more maybe to... I'm just saying. And for this, thank you.

Thank you for checking that. That's a very important point which you bring up. And I want to say also that for your first time here, you're very welcome. Just feel at home and feel completely welcome. And this is a common problem. If you're familiar with the Bhagavad Gita, I've been speaking about this also often, where the Lord is clearly telling Arjun that the truth is beyond form, is beyond all objective experience. But Arjun sort of insisted on getting a special experience. But the tricky part about that is that what experience is available to us right now? Because we are caught up in the desire for experience, we don't experience that. And that is why I've been saying that if you were to fully experience one ray of light, like the light that is coming from your window right now, it is so magnificent that if you experience it without your mind, you will not clamor for it in any other experience. Any experience which the director of this beautiful movie is playing out for you in a single frame, if you were to just meet it so fully, you see, that is the only way the thirst for experience can be quenched.

So yeah, the notion of the spiritual seeker somehow has been amplified with devotional sort of stories. It can get into this fantasy sort of realm where it can create this romantic version of what spirituality is and what life is, and all of that is all right. But the main thing is that we are missing what is truly available for us to experience in our clamoring for fresh experience.

Like, may I add something?

Of course, please.

Like, I think that this maybe, this mind, this ego mind is trying to individualize this process, like, 'This is my journey, this is my...' Like, sometimes that's why the superiority feelings can arise sometimes. 'This is... I have come so far,' and so on. And this is like... I'm tired of this a little bit because it's making this struggle. I don't know how to...

So okay, I'll just say something a little more about the experience and I'll give you a tip also, because it's apparent that you're tired of the seeking. So I often say that I saw a flower only for the first time after I met Guruji. It's not that I never saw a flower before, it never came into my field of vision, but because I met it without my mind, you see, I truly met it for the first time. In the same way, you don't need to look for a spiritual experience or a fresh experience which confirms your progress or your freedom or your elevation to a special seeker or something like that. You just have to let go of your interpretive voice in the head which is saying, 'Oh, this is what I want, this is what I don't want, what's in it for me?' All of these messages. And just meet everything in pure perception. And then you notice that you could never desire anything. A desire means something new or something exciting should show up in my field of perception that I can grasp in some way, that I can perceive in some way. But actually, the truth is that not one moment of what is available already in the manifest have we ever really assimilated or really met. Only then can we desire, because we meet it halfway. Our attention is dissipated between our perception and our head, you see? And that is why we feel like it is not enough. But I promise you that if you meet one moment of your waking experience fully, you can never have a desire for any other experience, you see? It is completely quenched by one moment of your full taste. One moment is your full taste; that is the end of desire.

The other thing is that this whole area of your being—there are all these conclusions and tracking of your spiritual progress and even your humility where you're saying that this has to change and 'I'm too arrogant'—all of that, you see, all of that is an aspect of your being which is the mental aspect, which is the Manamaya Kosha. So just don't worry about that aspect for a while. Just taste the rest of your being. What else is there? What else is there? And that will be an antidote to this kind of thing.

I cannot believe that this is happening, that I'm speaking with you now, because I think that for most of my life I've been also a kind of... I had this quality of shyness inside me, yes. And sometimes I think this romanticism is somehow connected, something is connected there, I don't know, this fantasizing about life. Yes, I mean, I really would like to drop it all, like really, and these identity, spiritual identities, and even my male identity, like something like this, you know. It is so much. Yes, thank you. Thank you for being able to talk.

Welcome. I want to say something about this, which is that identity is built upon ideas. Like you identified quite well now, all of this is just happening in your mind. All of this identification, building the construct about who you are as a person and who you should be, all of them. Now we can be grateful to it and say, 'Okay, whatever it is, I'm here in satsang now,' so I can be grateful to everything. But now live from a different space. Live from your heart instead of your head. Like all spiritual identity, all spiritual progress, all the repository of spiritual experiences—all of that, you see, is linked with your mind-intellect. But in the mind-intellect, you're even missing your perception of this so-called world. You're missing so much intelligence which is available in your heart. So you're right that sometimes the shyness can make us move to a fantasy sort of realm, you see, because we don't want to face the world as it is. It can seem too stark for us to face, you see? So we sort of retreat sometimes into a conceptual mixed with some experiential sort of realm, and it can feel like, 'Oh, that's my safety, that's my comfort zone.' But I'm so glad that grace has got you up here today and in front of all of us. You just expose so beautifully and meet life fully in this way. Meet your perception.

It can make us move to a fantasy sort of realm, you see, because we don't want to face the world as it is. It can seem too stark for us to face, you see, so we sort of retreat sometimes into a conceptual mixed with some experiential sort of realm, and it can feel like, 'Oh, that's my safety, that's my comfort zone.' But I'm so glad that grace has got you up here today and in front of all of us. You just expose so beautifully and meet life fully in this way, meet your perception fully in this way. And then you will find that it is not less magical than anything your mind can conjure up. It is full of magic, it is full of joy, it is full of so much beauty every moment of the waking state.

There also has been denying sometimes, denying of reality because of the fantasies to be fulfilled. Yes, I was denying what is now. Like, something—I don't know what's happening. Yes, okay, it's not true because in the spiritual world there is no suffering, no nothing. Mind concepts, right? Or ideas.

Yes, yes. When equality becomes a conceptual spirituality, it can be a very big oppressor.

Yes, thank you. I hope to come next time also if possible.

You're very welcome. Nice to meet you. Okay, let's go to Ananda. And what are you doing there? Why aren't you here?

Yes, I joined a job, so I end up with the work. So that's why it's almost a month I'm unable to come. I love you, thank you, Father.

Aparna will tell me a fresh story today. Yes? Not any story she has told me from Australia. He is from Bangalore today. Something fully fresh.

Then I don't have any stories to tell you. No, sorry. Yeah, I don't have any fresh story.

Fresh stories? You are not talking to me. Ah, that is a fresh story. Okay.

What? I am not... okay. My total life has changed since my mom has gone. I don't have time for anything. I don't have time for even for myself also. There's so much happening. I don't know what is happening also.

Did you do that Aniko thing just now? Didn't you see, or you saw? No, um, she was saying that you're with me in satsang, and then in satsang I'm fine, but then after satsang then these things happen when I'm not with you. So I give you the project, like Guruji gave one a project saying in this Brixton house, he said, 'You go to the garden, you go there, see when I'm with you.'

Yeah, you're always with me. That I know. Always. Wherever I go, you're with me all the time. That I'm always grateful because, you know, I don't have anyone other than you.

If I'm always with you, then how are you so troubled?

I don't know. That's what I want to know. Why I'm troubled so much? Why am I crying so much? Where is my faith lacking? Already it's such beautiful faith to see I'm always with you, but maybe the mind comes with a proposal that, 'Okay, besides this one, you also need some other stuff.' I don't know where I'm missing. I was so strong when I came back from Australia. I could face everything so well. I could take everything so well and things were so... no matter what the situation was, I was still able to process it or I was able to let go everything so easily. Now it's the other way around. I'm not able to take even small things. And my daughter is becoming like literally the other way now. She's giving me so much of pain. Actually, all these days it was my family and now my daughter is joining the group club, you know? That's what...

Yeah, ten, eleven, she's going to be getting there. Yeah.

So, and as it is, I have so much of work pressure and I don't know how I'm dealing, and health also. And I don't know, Father, what is happening. And I'm trying to... and sometimes if I don't connect to you at that point of time, I feel you are also going away from me. Then, you know, then I feel like I'm all alone. I don't have anyone.

With so much contradiction. On one hand, 'I'm always with you.' On the other hand, 'Yeah, going away.' What is the truth?

I don't know what is the truth. And I feel you so much sometimes that I'm like... I'm like really... because you're always there. Even if I don't want to, you're always there. I can never forget that. It's like... so maybe I am not there, but you are there. That I can say. But sometimes one of us has to go.

Yes, no, not you. Me. I don't mind. And there is me, there is no God. There is God, you know, still I'm not... only one car can go through. So what is my problem? If I am one that is there, what is the problem that I am having? Don't tell me about your problem. You must not bother. I don't know. I am fine. I'm chilling. I have no problem.

If you're here, then why am I crying?

Because you're still there.

So why don't you take me out there? Get you to leave this house? It's almost like eight years since I've met you.

The one that is complaining is the one that has to go.

Yeah, yeah, that's right. That's what I'm asking you from past eight years with this one.

This one. If you keep listening to this one, it'll stay.

I don't want to. One is which one?

This one that wants or doesn't want is which one?

I don't know.

So that is the 'me,' that is the personal identity. And if you leave it, then you're creating a room for it. You're decorating its room. You're not asking it to leave. You're not friendly roommates, the mind and you.

That's why I'm trying to attend every week satsang so that I cling to you rather than anything else, because I know I can find peace at your feet and not anywhere else. The other end is only pain, not peace.

Yes, yes. So be with them throughout the week. Be in satsang throughout the week. Don't gathering not just on this... there's so much like, you know, it used to be like this in the past where the mind wants to go and look for some kind of solution for the problems which is going on at the moment. So something like, you know, to find solution so that my brother and dad comes back to me or my daughter listens to me or I have some other problem comes up and how do I solve that? You know, all these things is coming up. Some sort of some kind of a resolution has to be found. That is what the mind is looking for, you know?

The mind is always solving non-existent problems.

Yeah, probably. I don't know. And it finds joy in that, I think. Or probably it's like an addiction. No matter how much I'm trying to, you know, put an effort to, you know, chop it off. Now I don't mind. I'm open for it. I'm really done, done with this pain and suffering all these years. How much should I go through all this pain?

No, this guy, this one, leave it. Leave it. The one who's lamenting the suffering, the sufferer, leave it. I want the house to myself. Can you leave it?

Yes.

Now what is that? Okay, don't go there. I'm familiar with this one. Don't go there. There's a little old 'me' to 'me.' 'What's to happen to me?' That is the 'me' voice. Leave it with you. So what's so bad with me? Video is only one. Did you merge into nothingness? So the question pops about next. Whose question is that? That is the same guy jumping into your room to stay in it. 'But I just have one question: what next? Give me, give me a room first.' At least you can recognize his voice by now.

Can I say something or not say anything?

Depends which voice you're going to represent. Speak from your heart. You can say as much as you want. What is the same guy saying? 'Hello sir, one thing like that.' But the mind only works in one thought at a time. What level you want to give? It's like, are you finishing the deal? I don't know. So you make me cry, you make me laugh. Oh, that sounds like a formula for a hate movie. Make them, make them cry, then what else? I cry, you make me laugh. That's how it works. Oh yeah, yeah, that's always how it starts. It always starts with you crying and then, and then after sometimes, 'Thank you, thank you, thank you.' Totally, you're so clear. But now, no room for the mind. Does it feel like a sacrifice to let go of the mind?

No.

You know this character in the Yoga Vasistha? Like a monster. It's about a thousand arms and it's constantly crying. Why? Because in each of those arms he's got a weapon and he's eating. So what is this monster? It is the mind. Now this mind, it comes across the sage. The sages ask one question: 'Who are you?' Oh, it says, 'Ask yourself, who am I?' Now for one such monster, when this question was asked, then all the hands started falling off and it just came to a quiet sense of peace. 'Enough, you are troubling me more with this kind of question and you stop bothering me and help me instead.' So you have to pick. You stay true to what you are. You go with the insight about who you are, or are you just trying to find ways to make the mind happier, make the mind feel like it is making progress? So now if you give the mind one inch of identification, then they're just building the house so fast.

Yeah, when you say that, 'Be true to yourself,' there was a little um, suffocation. It's like, 'I'm not happy with that. I can't be happy,' or sorry, 'I can't be true to myself. I want to be true to the mind,' something like that.

So this is the mind's voice which keeps swinging up these positions and talking. Let's see it like a tiny thing that it is for your being, which is so vast and magnificent. How big is the mind for you? It's like... there's no clarity. Or you heard when I said that don't try to get clarity. Forget about clarity where there can be clarity. Forget that whole playground. You can see where there can be clarity. Clarity or confusion are in one aspect of your being. You can see that, no? Suppose you've got an answer, perfect answer, last piece of the jigsaw puzzle fits in. Everything is clear. Okay, everything is clear. Now which area of your existence would that be? Would it not be your mind? It would just be your mind. So coming to satsang is not finishing that jigsaw puzzle. It is to throw it all away. Doesn't matter. Is the rest of you clear or unclear? Let the mind be confused. Mind is all conscious. What about the rest of you? Are you just your mind? What else is there to you? What else exists for you? Just this mind? You have a nose also. Can you be with the nose a little more? So I'm not even joking. Give your nose more importance than your mind. The highest pointing ever.

Sometimes it feels like, 'What's the point of all these things?'

You don't feel like the mind says that. That instrument which doesn't know the slightest thing about God's magnificence tries to understand the reasoning behind God's creation. 'What's the point? What's the reason? What's the meaning? What's the value?' It has no play in this. The magnificence of God's kingdom your heart can understand. The point is for your heart to get, not for your head to understand. Why must there be a point? What will the point give you? If you know, 'This is the reason, this is the main point,' what will happen? Will you write a new version of 'Man's Search for Meaning'? 'Yeah, this is the final meaning, I found it.' What's going to happen? There are a hundred such books. Forget about the point. What's the point of looking for a point? This is the mind's favorite trump card. 'No, what's the point?' Does it know any point about anything? Don't know. Like, why are we here? Why is there something instead of nothing? Why is there beingness? There's no point to anything. But you always say, 'What's the point to spirituality? What's the point to self-discovery?' What's the point of having a point? What is the point? Just pick it all up and throw it away. River, does it get lost in Bangalore traffic?

Take care of my father, my dad, my brother, my daughter, everyone, Father, please. Yes, yes, they are suffering a lot, Father. My dad and brother, please, may they find peace at least in their heart. You show them. No, you show them please, Father. Only you are here.

I can show them. Come and go. I can't do... I come and go? I don't know. If you want to bring peace to your family, if you want to bring them to the end of suffering, you start. I'm working on that. That's what I am for. That is why I am always thinking of you. That is why I'm struggling so much to find peace so that just that peace is spread everywhere. I want that, but I don't know. I want that, whatever. Please help me with that, please. I can't see them suffering so much. Thank you, Father. I love you so much. Thank you.

Okay, Sriram is back from work already. Yes, hello. I just wanted to come.

If you want to bring peace to your family, if you want to bring them to the end of suffering, you start. I'm working on that. That's what I am for; that is why I am always thinking of you. That is why I'm struggling so much to find peace, so that just that peace is spread everywhere. I want that, but I don't know. I want that, whatever. Please help me with that, please. I can't see them suffering so much. Thank you, Father. I love you so much. Thank you.

Okay. Sriram is back from work already? Yes, hello. I just wanted to come up. I didn't speak for a long time.

Are you in both in London now or south? Yeah, we're near the coast area and yeah, New Forest it's called, yeah, the area. The forest, yeah, so countryside and the sea. I love the city. What do we say to them? This is like opposite to city, it's like a small village. The nearest area to us is a small village.

So, Joanna had a nice conversation while you were at work. I will watch that recording, so we'll see what she has spoken. Because of her, we got the Sangha to make a lot of deals which have been going on throughout the satsang as well. So, you know where you go for, like with you, Joanna, I can spot that when you go for that meaning, you go for understanding. You don't have to bother with that. Can you see what I'm saying? Right, like that to Joanna, I noticed that sometimes what happens with her is that she just steps back and goes for meaning. Okay, yeah, and then don't worry about that. You don't have to do that. You don't have to make sense of life. You don't have to understand what anything means. You don't have to understand what you have to do next. You don't have to understand whether you're making progress, whether you're understanding—all of them, just leave. Let your heart guide you. Whatever has to happen, it's all fine. Do you want to say something? It's a deal. So happy we spoke.

Hey, all my love. I just want to see an eagle, but sometimes comes this thing like because I had a lot of it was urged, like really urged, like to just to spend all the time just to honor it and just be. And now it's not so much. Everything is okay, but just so I don't know, I don't want to in some way to get lost or to just drift somewhere or like this, but just yeah, just expose it. I don't know. Right, thank you for sharing that.

And that's a fear that many of us have gone through. Many of us have gone through that same thing, that I was so full-on into inquiry all the time, but now I have work and, you know, things, and attention goes on these things. And somehow sometimes days go by and I haven't asked myself 'Who am I?' this thing. So, I don't want it to get lost somewhere. But as long as you're not losing yourself in your mind, nothing is getting lost. So all work, all life situations, everything can happen from the heart. Everything can happen intuitively. The only thing is just like you have been doing: keep coming to satsang and just don't feel like you have to go to the mind to do your job or to do your work. The heart can take care of all of this. No chance of getting distracted. The quantity of work and how many days you go, all of that doesn't really matter, you see? Because consciousness can do all of this very naturally. There's no trouble with any of that.

But it comes also, it's not what I just don't have time or something. There is a time, but and it's not choosing like to watch a film instead of satsang or something.

But when you watch the film, are you watching from your heart or are you watching from your head? Just watching, that's it. That's from the heart. Anytime you're not in your head, you're in your heart. It's like there's a head which is blah blah blah blah blah blah blah blah, but if you're not giving value to that stuff, you're in the heart. The rest of it is all heart. That's it. So normal life, everything can happen: going out for dinner, watching a movie, doing whatever else. That's what is actually happening. Spirituality does not put you in opposition to what is manifesting. That is the truest way to honor God or the presence or the Satguru: to just not believe the limiting notions of the egoic mind. It doesn't matter what life situation or life event is playing. You don't have to be in a yogic pose. It is not that you honor God more in that than when you're just in your heart with whatever natural activities are playing out in time.

Thank you for clearing. Just be relaxed. Thank you very much. Thank you.

Let's go to Jada for the last one for today.

Yes, hello Father. Um, I don't know where to start. I want to sing a song to you. Yes, I will. You want to say something before? You can put away whatever you like. Yeah, um, I have crying over here in so many satsangs in ten years where nobody has cried. So it's very common. You said it's very natural, very much. Do we have time for this? Well, how much are you asking? How much? See, start, let's see. No, I don't know Father, it feels like my personal background, so I'm not sure if I need to be clean from your heart.

You can spot the mind now. You can spot the mind now, isn't it? What is supporting the mind? Spot. Can you spot or recognize? Recognize the mind energetically? Yes? Yes. So just energetically, don't speak from what the mind is saying. I'm all ears to hear you recognize, but still I can't go, but I can recognize and come back. Okay, so recognize and don't eat from your head. Everything else is welcome. I'm sorry, I feel a little sorry. Okay, all right.

And I can't cry so freely because I'm with my relatives. Oh, that's too late for that now. I mean, I, yay, yeah, okay problem. I mean, not they are the problem, but yeah. Father, it's like um, it's like I'm going through something. I'm aware of it, like God puts me here and just I remember what was already inside and it just comes up like burning and all these things, and you just make everything easy.

See if you can find God's presence in your heart.

What did you ask? My attention went.

I was saying, see if you can find God's presence in your heart. See if it is here now.

At every moment it is there. When I'm told God, I already feel so good. Yes, like higher power is always with me. I mean, the words God, this God thing I love more.

So the presence, being the presence of God, the presence of consciousness, is all one. It's all the same. So God is with you now. The mind will say, 'No, no, I don't want to go to God now, right now in the middle of crying and suffering and things like that.' So can you ask me about God a bit later? But in the midst of all of this suffering, if God is available to you, then all the suffering will be wiped clean. Because what greater, what greater power can you meet than God? And in God's presence, what can we be suffering from or hurting from? It's not that you can meet half God and say, 'Okay, now a little bit of God is there, a little bit of problem is there.' Can you feel like that? No, when you meet God, it's full on.

Sorry, I went to mind. I was, yeah, now I realize. Yeah, as simple as that. To drop, to recognize is the best. Beautiful what you just said. Just notice that and say yes.

Okay, you recognize the mind of the texture who's telling us the story of our limitation and a little life. If I go again, just please call me back. I will come. Everything that you see, everything you see, every quote you read, every clip you watch. Thank you for having me. Yeah, I know. Okay, thank you. Very good. Do we want a fun version? Oh, it's just trying to do something special with the browser today. It is not used to these things. I refuse. This is asking me who is using Chrome. Watch sounds okay. What's the fun button? Um, that's um, um.

Thank you all so much for being in satsang today.