You Cannot Go to the Heart, You Can Only Let Go of the False - 9th April 2021

That is why satsang is the movement from head to heart. Not a physical heart, definitely not an emotional heart. And mostly when people say, 'I am all heart, man, I am all heart,' you see, mostly they're just saying that they just follow their emotions, whatever way the emotions are driving them. But that is not the heart that I'm speaking of. I'm speaking of the higher knowing, the core of your beingness itself, you see, which is the source of all intelligence. And everything in the waking state gets its light from that light. So coming to satsang is a letting go of the false, and in the letting go of the false, there is an automatic remaining in the heart. You cannot go to the heart; you can only let go of the false. Isn't that so simple?

Now here, you see, here are you something that any perception can contain? We're taking a bit of a leap, okay. And if there's anything, just stop me and just say, 'What are you saying?' Now here, from here, when you don't refer to any concept to make a reference to yourself, here are you something contained in perception or are you even beyond perception? Do either of these apply? Okay, we should recap the bowls; we haven't used them for a few weeks. Okay, so in the first bowl you put all the knowledge, all the knowledge that perceptions tell you. Everything that you glean through perceptions, you see. 'I see this, I hear this, I smell this, I taste this, I touch this'—all of that goes to the first bowl.

In the second bowl, we have a lot of knowledge where we've not even relied on perception. We just take it because it came from a believable source; it came from credible mouths, so we end up believing them, you see. So like that, in our perception, the sun is going around the earth, you see, but we've heard—now all of us have heard—that it is actually the earth that goes around the sun, you see. So we have that knowledge which we have got from credible sources. So for the moment, for the exercise, you keep all of that conceptual knowledge also in the second bowl. And 'I am a good person, I'm a bad person'—all these judgments also. We don't have a perception of this person, but we have concluded for ourselves, you see. All this conditioning that we have made for ourselves also goes into the second bowl.

The third bowl is where you put all your desires, especially your spiritual desire. What will happen if I do this exercise properly? Will I be free? Will I become enlightened? You see, will I have a halo? Is this the end of transmigration? All of these things go into the third bowl. Now, what is in the fourth bowl? Perceptions, first bowl; concepts, second bowl; desire, third bowl. What is in the fourth bowl? This, the tools of perception, you cannot use because that is first bowl stuff. The tool that we call the mind, which is you based on language and concept, you cannot use because that is in the second bowl, you see. Third is a combination of these. And what is the fourth?

Now some of you may say that there is nothing. There is nothing. Then my question to you is: In which bowl did you go? All that you perceive went in the first bowl, everything that you can think went in the second, and everything that you desire went in the third. In which bowl did you go? Are you just a perception? Are you just a thought? Are you just a desire? If you're none of these, how can you know yourself? You see, now along with the bowls, I've also given you a hammer, isn't it? What is the hammer? Are you aware now? Are you aware now? You will say yes, you are aware now. That knowledge, that insight, where does it belong? In which bowl? Do you see this awareness? Do you perceive it as perception? You see, if you perceive it as perception, like some may be imagining a dark empty space and thinking that that is awareness, then ask yourself: Who is aware of that? Who is witnessing even the dark empty space?

You see, because if awareness fundamentally was dark empty space, then we would not have to do these thousands and thousands of satsang, but come to an empty room, shut all the lights, close all this... Atma Darshan of the Absolute, you see. If it is just the absence of perception, then there are other ways. They also have some tanks and things, no? What is it called? You can go and submerge... you don't know you're floating in that water tank or something. Sensory deprivation thing. Sensory deprivation, yes. You can do these things, you see. And in sensory deprivation you may feel like, 'Ah, there's no perception,' you see, so that must be myself. But it's not like that. Although I've heard it's quite a beautiful thing to do, but that is not to come to the Darshan of the Absolute.

So this 'Are you aware now?'—what is the basis of that knowledge? How do you recognize yourself as aware? So the question is not meant to motivate you to try and squeeze this into your head, okay? Because sometimes that can happen. How do you do it? You're like, 'How do I do it?' You see, that is not the point, you see, because you can never squeeze this into your head. You never squeeze Atma Gyan into your head. Atma Gyan is not something that can belong to your mind; it is too big for it. So we are finding this intuitive insight, and the beauty of intuitive insight is that not only is it clarifying, you see, what we really are, also when we rely on intuitive insight, then there is no such thing as a problem left in the manifest world, you see. So both the Saguna Brahman and the Nirguna Brahman are taken care of.

Then you go to your heart. Not taken care of according to the mind's plan of God, and that is a trap that many fall into. You just feel like, 'Ah, okay, I've tried everything, I've worked hard, things are not working out. I heard surrender works,' you see. So you can bring a material desire into it and say, 'Okay, now no need to work, no need to do anything, I'll just surrender and everything that I desired, everything I want will be mine.' A great God-mode cheat code in life. It's not like that. So the spiritual desire is... there's a bowl for that. Whatever you want to get out of all of this has to be discarded there. All outcomes which you could use as benchmarks for your spiritual progress have to also be dropped there, you see. All this you have to take off and become fully, fully naked. Fully naked into this. All perception, all concept, all desire kept aside, and what have you actually lost?

And when I'm saying so, none of it has to be repressed, okay? We're just saying that you don't depend on any of that. All of that can play out; it can continue to play out. You don't have to push anything away at all. Everything can be allowed to play out. Even attention can go wherever it wants. What I am talking about is: What is that which is independent of all of this, the content of the three bowls? What is independent of the content of the three bowls, and how is that to be known? Okay, now in the case of self-knowledge, both the questions are the same. To know it is to be it; to be it is to know it. There is no separate knowing, you see, that you can do on top of that. Your very reality is the very knowingness of it. There is no difference between that which is even prior to being or not being and the knowledge of that.

Now, letting go of the false, letting go of the ephemeral, what is your representation of yourself? So when spiritual tools are going to be used, they're going to be used in this way so that we can let go of the source of the trouble itself, you see. It is not meant to help the source of the trouble, you see, although it can seem to do so, and which is fine, you see. But the source of the trouble is egotism, the idea of separation. So that is why in this simple looking, in this simple self-recognition, you did not come across a layer where, or you did not come across a bowl in which you put the person, you see. Because the person is not even perceived. It is just a bundle of conceptual ideas believed in to create a sense of identity. Therefore, then consciousness plays as if it is a person, it is an individual entity. How to get rid of that which never existed? Yellow rabbit, no? Can you just...

The idea of separation, so that is why in this simple-looking, in this simple self-recognition, you did not come across a layer where, or you did not come across a bowl in which you put the person, you see? Because the person is not even perceived. It is just a bundle of conceptual ideas believed in to create a sense of identity. Therefore, then consciousness plays as if it is a person, it is an individual entity. How to get rid of that which never existed? Yellow rabbit. No, can you just a yellow rabbit? Just keep it up. If you determine that 'I have to be rid of the yellow rabbit,' then what would happen? If you made it your life's purpose, 'I have to get rid of the yellow rabbit,' what would happen? You would suffer because there is no way to fulfill that purpose. You cannot solve a non-existent problem, you see? But to see that, so when the masters tell us that we must transcend this, it is to see that the problem is just fictional. It is just mental, you see? And to let go of that through our pure insight of self-recognition is to let go of the problem. But to all try and solve it at the level at which it is created is not possible. So to try and resolve it in mental terms, that which is mental is just going to add to more conceptual beliefs. So we just have to clean up. Okay, lots of hands are up, lots of chat is there as well. So you want to add anything?

Just that that is something that happened, that the mind was looking for new thoughts, better thoughts to help the person to get through the mind attack, the storm. But relief only came when all of everything was just dropped. And yeah, so that happened there. That was good.

And I like the—I saw your messages yesterday. My daughter was on my Instagram, and I'm not so familiar with Instagram, so she showed me that there was some message request or something. And you talked about the thing. I like this idea. It's very nice. What is the tiny—you can anymore—tiny satsang? It's just little poems that are inspired by satsang. Yeah, I like it. I like it. All right, thank you. So we have the Oslo gang. Let's go to Oslo.

Father, when Mooji approached Papaji, he felt like for a long time his life felt very holy and exalted and that the master would greet him with open arms. But instead, he found that there was all this arrogance and this anger and this judgment, and there's just so much of this here. And it's so afraid. It's so afraid to be exposed. It's so afraid. I just leave it all at your feet and just prostrate to that supreme principle that we undeniably are.

That's very good. It takes some courage, it takes some integrity to expose this. And I'm glad you did that. You shared it openly, you see? This is very nice. Now, in what aspect of your being is that happening? The frustration, the anger, 'I'm not getting there,' whatever the theme may be. Whatever the theme may be, it could be about all sorts of spiritual confusion or something, or whatever the theme may be. Where does that happen? Is it happening in the entirety of you?

No, absolutely not. So small. It's so small.

Look at the difference in the reports. Because when we broaden our perspective and we are not doing any sort of denial, we're just looking in a more universal way. We—that would seem like it, 'There's so much of it here,' has now in a moment looks like it's so small. So it may seem to cover your intellect, you see? It may seem to cloud your intellect or your mind, but really, your being is so much bigger than just your mind-intellect system, you know? Yes. And what is the rest of you saying? Sri Ram, Jai Ram. This is a very useful tip for all of us. The mind will play up. It will say, 'Don't go anywhere. First resolve me. I have the real problem. Once you fix me, then you're fine,' you see? And how long have we run on that treadmill? Even if some temporary resolutions, relief comes, a new problem comes soon. That's why I call it the intellectual leaky roof. You patch it up one day, put all this Doctor Fixit or whatever it is, and then next day again another part is, 'Why this? If God is kind, then why do these things happen? If the world is like this, if there is karma, then how come I've only been good?' You see, all this kind of—some of the themes. Just to see that it is not possible. It is not possible for a weighing scale to measure the size of this room. In the same way, it is not possible for the mind to really talk about reality. At best, they are very limited sketches, you see? And usually very confusing. But besides the confusion and all the doubting and frustration of the mind, the rest of you is just shining in such a beautiful light, you see? And even actually, the mind is shining in the same light, you see? The mind is shining in the same light. It is only its representations which are fraudulent. It is not that the mind itself is something away from God, you see? The mind itself is also made up of the same light. But what it is—the story it is telling you about what you are and what the world is—is too limiting, you see? It's like expecting your toenail to represent your whole body. Okay? And then you say, 'But isn't that also my body?' Yes, it is, but it's not your whole body, you see? If you're going to go to a dating site or something and you put a photo of your toenail, people are going to get very confused. No, whatever that—swipe left. So this representation is what is causing all the trouble. This limited representation of yourself as a limited body-mind which had a birth, has a death, it's just made up of food basically. What's the big deal in that? Sometimes I call it a bundle of falafel, you know? And we want to give it God. We want to give God to falafel. How is it possible, you see? So and then we wonder why it doesn't happen for us, because we take a misrepresentation and we want to feed the highest into that. That just can't happen. So the misrepresentation has to be dropped. And then you tell me if any other exercise is needed. Don't take yourself to be anything that comes and goes, like the Vedanta said, and then tell me: Can you want something? Is there any duality? Is there any doership? The 3D ego is just dependent on that representation, isn't it? And the representation is not serving us in a good light. All my love to all of you, all my blessings. Thank you everyone, love you. Okay, I see Prarthna next. You're good? Just don't need—I am not sure what's coming. It could be big tantrum or agree. 'I love you, Father.' Which one is it gonna be? Or it could be both. No, sorry, I derailed your conversation. You can see it.

No, nothing Father, just wanted to say hello. 'I love you' side of it. Actually, both sides are this 'I love you' only.

Very good, very good. What is some fresh, fresh insight you want to share? I love the times, you know, sometimes she goes into these modes where she's just like, 'None of this is that real.' No, Father, she just will so matter-of-factly, she'll start speaking like this. Okay, all my love. Love you, love you. Thank you. Good, good. Come soon, soon. No, soon it's happening.

I hope so, Father. Related, but yeah. Okay, I don't hear you, my dear. You have to do that thing every time. You have to do something. You have to do that now. Namaste. So I see this person. What is—I thought—what in between two thoughts? What is there?

Nothing. Nothing. And I?

Yes, yes. When a thought comes, does something change for that I? And these thoughts, can they ever truly represent this I? It's like this 'I' thought is feeling like this 'I' thought, 'I' thought. Yes, 'I' are feeling, you know, these 'I' thoughts and also the sensations. There is a feeling like very intimate, like is me. That I just pray to you just to maybe very banished or something, even this one insane.

What needs to vanish? If you are clear about what you are, then does anything need to come or go? I don't know. If you remain untouched by whatever may come, and that is your insight now, not just a spiritual concept—if you have an insight that whatever may come, the reality of me as the awareness, as the pure witnessing principle, remains untouched, then why would we need something to vanish or something to appear?

Yes, I don't know. Don't worry about it. Yes, it's like all these 'I' thoughts, you know, this sensation, it's not what I am, so I don't have to take charge.

No, all these things. Any thought which makes a representation of you or makes any reference to you is an 'I' thought. So empty of all representations, including the representation that 'I don't need to do anything,' because the 'I' thoughts—it is just 'I' thought that 'I need to do something' or 'don't need to do anything' is also our thoughts.

Yes, there are conclusions, yeah, or something like that.

Conclusions are being offered, but your being is never hostage to any conclusion. Yeah, sometimes it feels like if it was in my case and some dessert was being offered, then it feels very difficult to not pick up the conclusion, but it's still possible, you see? So that which we have nurtured with our belief system, that which we have taken to be true for so long, when that seems to appear again, it can seem like that has a certain magnetism which seems to pull consciousness in, and it can feel like consciousness is actually hostage to that kind of mindset. But it's never true.

Yeah, this is maybe because there is a kind of 'I' that can be hostage or something like this. I don't know.

That's only a thought. Yeah, yeah, you see? Because if there was like a kind of 'I' like this that was hostage, then how would talking over Zoom over thousands of miles help that 'I'? What does the talking do? The talking only helps you to clarify that actually there is no such limited one or bound one or hostage one. To see that is freedom. To presume that there is such a one is bondage. If there would be such a one, what would bind it? Suppose it was a rope that is binding it, then you would need at least a scissor or a knife, no? You see, words could not make a rope go away. So if there was some actual bondage, then you would need some implement to resolve it. At least you would need some Hatha Yoga or something, you see? And that is fine in its own way. But what I'm saying is that Jnana Yoga, which is to point you directly to the clarity of what you are, could not work because if there was some real bondage, that would still need to be deconstructed. And yet it is Jnana Yoga which is called the most direct path. Of course, in every path, whoever is there, I'm sure they feel like that is the most direct one. Suppose you had nothing to resolve, not even the sensation of having talking to—exactly. I feel sometimes for in spirituality, and especially the ones who've been at it for a long time, then it can just feel like, 'Oh, then if God is just ever-fresh, ever-available, its presence is always so palpable, then what am I going to do now? I need to fix my mind or something,' you see? But the mind is just being the mind perfectly well. It doesn't need to be fixed or changed or anything. It is doing its job fully well. So now, no problem left then. Okay, that's not coming from this side. Where is that? Thank you.

Hello, hello. Sorry, Father. Just this contraction and trembling somehow just so intense, especially in satsang. I don't know why, but it's also hard to follow you too and at the same time—

No need to follow two at the same time. Yeah, but yeah, the body is like this now. That's why I have some simple tricks, like you don't have to follow much. Just tell me who you are before you hear this. Before you hear this, who are you?

Yeah, it helps. This trembling helps me to recognize this actually. Yes, I said also no need to follow. Actually, there is something which I want to bring this, and it's actually very—it seems—I don't know, somehow it's kind of not obsession but kind of, you know, mind is always on this and disturbance. I want to speak so clearly about this. It's hard to speak so clear and direct about this actually because it seems very, I don't know, like something in my life just disturbs me a lot and like having a—

Actually, yes. I said also, no need to follow. Yeah, um, actually there is something which I want to bring, and it's actually very... it seems, um, I don't know, somehow it's kind of, um, not obsession, but kind of, you know, mind is always on this and disturbance. Um, I want to speak so clearly about this. It's hard to speak so clear and direct about this, actually, because it seems very, I don't know, like something in my life just disturbs me a lot. And like having a connection with her, just having a connection, even though we don't speak, like as soon as we have some kind of connection, it just incredibly disturbs me. And it's not something that I can deny because it's like I cannot even... even in my sleep, like she feels me and really I cannot deny it. And there is no explanation for this. And when I try, it doesn't work, but it is how it says. And I don't know, I feel to bring this to you because it's, it's, yeah, for years actually it continues. And when I cut my connection, it was just so beautiful. But again, um, again it happens and yeah, I, I can't undeniably... I'm just incredibly disturbed. Not having a verbal connection, not like this, but having a connection just caused this. And I don't know, I had to bring this to you. I, I don't want to carry...

Yes, yes. Good, good, good you shared this. And if this is bothering you for a long time...

When I cut, it stopped bothering. And when I again, um, because of... because I didn't... yeah, some things play in this, Father. One is the very rude thing is that to be good, you know, like good with... yeah, to be good, just basically. When is that and that...

Let's pause on this one. This is an important one because, um, many feel like we have to be good. Just forget it. You can't be good. Yeah.

And I don't want to, you know, Father. I just heard this from Guruji about Jesus Christ. He, he told, he told someone that 'Why good? There is only God.' And I, I truly can connect with this so much in my heart. And yeah, I, I just, I have to offer this to you. And I, I feel already it has been offered, but again, just verbally also.

Everyone, because... and this is very beautiful what Guruji shared. What happens is that we can be empty, you see, or we can be full of representations, full of notions, you see. Now, when we are empty, we cannot suffer. In either case, what actions and activities happen through this body-mind, some will consider it good, some will consider it bad. That's all up to grace and consciousness, how that is going to play out. If you try to take a position that 'I will be this way' or 'I will not be this way,' then we move away from the innocence of a child, you see. A child is not trying to be good, it's not trying to be bad. The child is just being. And yet the activities from the body which has taken birth are bound to play out because the waking state is a realm of activity, you see.

So, to leave all that judgment, either do not worry about how others are perceiving that, and also especially don't have a special judgment about the activities of this body-mind which we love to call 'my body-mind' or 'me.' Either take the whole universe to be your body, you see, and then the movements of this body, that other body, all of that, you see, are part of your body. Or don't take anything to be your body. But when we pick and choose and in the realm of perception we say, 'No, no, only this is me and that is another,' then that can cause a lot of this trouble. How can one side of perception be good to another set of perception? Or how can that... why is that set of perception always so bad towards another set of perception? Then we are speaking at a different level of granularity where really solutions are rare to find, you see.

So, see how... where is the line that divides you with the rest of the universe? And if you cannot find such a line, must be you. Either that, or if you are a Vedantin, you could say everything that comes and goes is not real, it is not me, so let go of it. This flesh bucket only is running in one direction, you see, is only running in one direction. It tries to use this desire and doership and duality to make some meaning out of it, but actually it is just going towards death, you see. It's going towards the graveyard and the cremation ground.

Connection has been cut, Father. I couldn't hear the last thing.

I said that this internet is unstable today. Is it on? Is it in range? Receive the antenna. Don't worry, don't stay straight. Okay, okay. Let's hope it was just temporary. We were just talking about the temporary nature of the body, so it was just getting clarified there. So, so in the same way, you see, where is this one going? Will you ever make it anything more than... I'm sorry if it's sounding a bit stuck or something, but the fact is that it's going. So if we are going to use this as a boundary, then this boundary is too limiting for your reality. And because in your heart you cannot stand such a tiny limitation, it is going to pull you outwards. And many times what the mind does is that outward pull, it converts that into a desire and says, 'If I also, then I would be better off. If I had this relationship, then I would be better off,' you see, 'or if I had this material thing, then I would be better off.'

So you want to expand ourselves beyond this flesh bucket into a bigger something. But the natural longing of the heart will already show you, if you don't refer to the representations of the mind, your vastness, which is independent of even the vastness of this entire manifest universe, is nothing for you, you see. So beyond all of this play of time and space you are. But you as consciousness have the power to determine any boundary that you decide about yourself. It will not make it true, but as consciousness you can play as if it is true. So if you want to play as body-mind, you can play as body-mind. If you can play as, you see, as the universe, you can play as the universe. If you want to play as an Indian, you can play as Indian. If you want to play as a man, you can play as a man. Any representation is possible to play with. But what is real cannot change.

Bad news. I thought very good news, actually, you're telling me.

Yeah, I'm asking whether it sounded... it sounded like good news, hopefully, because that's what I felt I was delivering.

I couldn't listen and maybe relate your words towards what you said, but we have recordings and transcripts. But at the same time, I just feel you so purely and I don't know, this feeling just comes so much recently that I don't know, like I miss you so much and I don't know, I want to be with you and...

Yes, you're always welcome. All my children, we have a home here. You can, you can always come. You have to see how grace plays with this COVID thing and how long it goes on. I don't know, sometimes I, I look and say, 'What's what I'm doing here?'

But it's like, Father, I just miss the presence of love. I, I feel to be in the presence of love, you know, just so much incredible yearning for this. And without that idea, isn't there love?

Whatever true we can get, we already have. Whatever true we think we can get, we already have. It is only the layers of ideas of distance or attainment or something which make it seem as if they are distant.

Yeah, it's this feeling intensify and comes when there is, um, the opposite of it, the experience of opposites of it. Otherwise, yes, you are with me, I'm with you.

The love that I'm speaking of does not have an opposite. The opposites of the, of the game of like worldly love and hate play out in the universal beingness that you're being pointed to. Even last time, was it in the broadcast? I'm not sure where we were saying that if it has an opposite, then just leave it.

Okay. When I say opposite, Father, um, I don't know, I feel to clarify this. It's like, um, I don't know, like, um...

Don't worry, you don't have to, uh, this thing, don't have to represent in any way what I'm asked... what maybe I can make it simpler. So, uh, one representation we can have of our life is to look at ourselves as this objective sort of entity, you see, and dealing with other, other objective entities, you see. That is one representation. But that representation is ephemeral because this entity has no real lasting quality, you see. Every day changes. And expectation, which is so natural to us, it is so original to us, and yet in the human condition it seems to be rare now, especially after we grow up, you see.

So, so we are pointing away from the limited representation as the body-mind and going to the more universal insight that our intuition is telling us. But if you want to... and the thing is that the universal insight is so broad that it cannot be fit into the photocopy version of the representation of the ourself as body-mind, you see. So, and if you try to do that, then that will, that will cause even more trouble. So you be the universal and let the play of the body-mind just happen in the naturalness of the intelligence on which this entire universe is functioning.

May you please say again? I don't know if I can, but let me try soon.

What your higher insight is telling you about what you are, and let the ephemeral body-mind representation play out in the light of the universal intelligence which is taking care of all of this anyway. You can't understand it, you have to just...

Last part I missed that.

Universal intelligence which is running this entire universe can also take care of this body-mind. Do you allow it to take care of it without worrying too much about it?

Yeah. Yes. Thank you, India. Thank you. All my love.

Okay, thank you. Thank you. I see probably after a long time, hello India.

Hi, can you hear me?

Yes, I can, my dear. You good?

Yeah, I'm good. How are you?

Good, thank you. Good, good.

Um, yeah, I just wanted to share something that I realized in the last few days. Yeah. So basically, to say it in a few words, I realized that what I thought was my intuition for many years was actually also my mind. And this really has dropped me into a place of 'I don't know' because I've been thinking all this time that I'm moving from my intuition and getting certain feelings and insights. And a lot of it is very like spiritual because sometimes it feels like a sudden, a sudden burst of insight or a sudden feeling, but it's a lot of times when I follow that, it's also realized later that it's my mind. Yeah. So I'm trying to know...

Good, this is good report, very good report. And I'm so glad you spotted it because many times the mind itself plays as if it is intuition and it may be make some dramatic sort of statements or it can try and sound like a higher authority or something like that, you see. So, so how to... I've previously also given some tips in terms of how to recognize mind versus intuition because this can be a valid question that all of us on the path can have. That, okay, so you say leave your mind and intuition will guide you, and when I receive this guidance, how can I really tell that it is my intuition and not as if like not the mind posing as if it is intuition?

So what is the tip? So the main tip is that go to the place where you are aware of yourself as awareness, you see. Are you aware now? You see, your mind cannot reach there. It can have a conceptual answer, of course, saying, 'Yes, of course I'm aware,' you see, but it cannot meet this. It is incapable of coming to it, you see. So the space in which this is clear that 'I am aware,' you see, remain in that space, which means only that you do not take the representations or the versions of any other source to be meaningful or helpful now.

Not only in this space, you see, of intuitive insight is it clear what your reality is, but every bit of guidance that may be needed for the manifest functioning is also available there because it is the source of all of this intelligence which is running this world anyway, you see. So from there we may receive some guidance which sometimes may be silence. That's another aspect which confuses us many times. 'But I've let go of my mind, but where is the guidance? I was promised guidance.' So it can... silence itself is very helpful guidance once we learn to accept, you see, once...

Reality is, but every bit of guidance that may be needed for the manifest functioning is also available there because it is the source of all of this intelligence which is running this world anyway, you see. So from there, we may receive some guidance which sometimes may be silence. That's another aspect which confuses us many times. 'But I've let go of my mind, but where is the guidance? I was promised guidance.' So it can—silence itself is very helpful guidance once we learn to accept, you see. Once we become open, then we can accept that many times you may not receive guidance in terms of 'do this, do that,' but you'll find that your hand starts moving or your feet start moving, your mouth starts speaking, you see. In fact, most of the sharing of Satsang happens from that space. It happens from that space where there is no pre-consideration of the words which are going to come out from this mouth or no evaluation, nothing like that. Just remaining open and empty, the mouth is offered up as an instrument for the intuition to use and the words flow like that, you see. So we can trust it both in the silence and in its guidance.

Now, sometimes what happens is that this seems too difficult or it can seem like, 'I don't get this "am I aware" stuff,' you see, so 'I don't know how to access this.' So there are some other tips which I can give you. One is that in your intuitive presence, you will notice that it is not in a rush and it's not grasping for anything. It's not like 'get this.' With your mind, you see, even when it is trying to be like helpful and useful, it's basically saying, 'Grab at this, grab at that,' you see, 'then you'll be better off.' It has that kind of smell. And your nose will get better and better at it as you go along. Already you spotted something very important, you see; it is getting more and more refined already. So you will be able to spot the grasping nature of the mind versus just the broad openness of your intuitive presence.

So in the presence, you will feel naturally some spaciousness, some openness, maybe some love, you see, just naturally like that. But with the mind, then it's very much about 'get this, do it in a rush.' Mostly, one other tip is that the mind will rush you one way or the other, you see, but your intuition will never rush, you see. So beyond time and space, it is not concerned about, 'Oh, you have to do this now,' and you see, like, 'Grasp this and you need it right now, you have to do it, or just get this done with right away, this is what you need to do.' So intuition is never running. Intuition is never going to judge you and say, if you go with the same problem twice—no. Sometimes we feel like, 'How can I go back?' You see, the intuition is never saying, 'Oh, you didn't follow me yesterday, now you come back again.' It doesn't have this kind of egoic sort of responses. It's just like a river which is flowing, you know? Just like a river, it is not judging who is taking the water from it, whether it is used for drinking or for bathing. It is not making any of this sort of judgment.

So that same grace which led you to see that many times your mind was itself posturing as if it is spiritual guidance or intuitive guidance, the same grace is refining. You know, the only thing that comes to me is: are there times though when doubt is legitimate? Or like fear is legitimate? Because you may be in a situation and your intuition is telling you, 'This isn't for you.' Maybe there is something time-sensitive about it, maybe you do—maybe there is a time limit.

And yeah, of course, my dear. In the worldly play, you see, of consciousness playing this entire Leela of the manifestation, you see, of course there are—that is the whole point of guidance, that guidance is needed at times or seems to be needed at times. And like even in Satsang, if you say, 'I'm going to try a new experiment tomorrow where I'm going to, you know, visit the zoo and offer the leopard my hand,' then no, no, no, don't do that. That doesn't sound like a good idea. You stay away from that, you see. Now, does it sound like fear? Does it sound like doubt? Yes, yes, yes. So you still—yes, you know, I'm of course exaggerating the point. Sometimes the issues that seem to confront us are not as apparent as this example that I took, but you can follow, you see, you can follow your heart, your intuitive guidance.

Yeah, I feel like a major identity I've had that I've kind of spotted out with this is the one who's trying to figure out the will of God. Like the one that's praying and trying to understand God, 'Which way should I go? What should I do?' And then the one that gets the insight and then does it with the faith of God or whatever. And that isn't working anymore because it's been proven that that insight is wrong sometimes. So I'm trying to—yeah, like that's been just a mode I've been in for so long.

Two things I want to tell you about this. This is very helpful, a question to help me clarify these two things. So firstly, the playground or the aspect of our being where figuring out can happen—in that aspect of our being, we cannot figure out God or intuition, and that is not where intuition operates. And this is very helpful that you said this because this is what I've been also saying the last many weeks: where we come to a recognition of the truth, we even come to some guidance, but then we try to understand it or, to be a little stronger about it, we try to squeeze that into our tiny little heads. But we can't do it, you see, because it is too broad for it to fit. Like, the head does not have the terms with which it can understand the mind of God, you see. Our tiny body-mind does not have the capacity to fathom the mind of God, you see. But that does not mean that we are lost and it is impossible.

You will realize that the rest of you, everything is moving only in resonance with the will of God, you see. And that—so it's not that you are lost, it's only that we have been looking at the wrong space for the answer, you see. So if you don't visit there where you can figure something out, the will of God is apparent, but it is untranslatable in terms of concepts or mental understanding. And that is why the true intelligence, the supreme intelligence, can never be used personally, because the identity relies, or the made-up concept bundles of thought rely, on more concepts, you see, to broaden—to try and broaden itself. But because it is unconceptualizable and yet so apparent in the heart, you see, that is why it can never be used personally.

Yeah, that really resonates with me.

You see, secondly, you can never benchmark even that which comes from your heart against a conceptual notion of right and wrong, you see. Because then what that would mean is that it is still the mind which is the master and saying, 'This would be right, so do like that; this would be wrong, don't do like that,' you see. And then it would still take the mastery position, and then poor little intuition then has to follow the master's idea of what is right and what is wrong and conform to that. And intuition will never do that, you see.

So it is important when you are letting go of the false limited mind and moving towards an intuitive life, a notionless existence, that if you still feel like there is a judgment which is possible in the head about what the outcome should be—you see, like we say, 'I went to my intuition but it all went wrong for me after that.' Can we really know, you see? Therefore, we had an idea in our head about what intuition should do and we were just looking at a way to achieve our desire by trying to access this cheat code or something of God. Because you see, once we leave it to God, then it's God's problem of what is auspicious or not, you see. We cannot say, 'This is good, this is bad, this is right, this is wrong.' In fact, even in this example, it seems like what turned out to be wrong actually ended up becoming right because you were able to spot the fallacy there and it's brought you to a broader space. That is the power of grace, that it applies to everything, whether conceptually it may seem right or wrong.

I think it is very much linked to having a desire. When you desire a certain outcome, you almost—it was almost like tricking me to think, 'Oh, this is my intuition,' what I really want. I think it also comes down to trust because there's this fear of making mistakes, that I will make a big mistake and I will mess up my life, which I've done in the past. So it's very much based in fear of like, 'I might make a wrong step, I'll make a mistake.' And I really would love for this kind of just trust to emerge where like, I can't make a wrong step. I mean, I can—that's where I'm at too. It's this balance of having things look a certain way and if they don't, then I've made a mistake, and not trusting that life is going—is ultimately benevolent, really.

Yeah, yeah, this is very good. What you are sharing is very good. So what usually happens is that we can inquire into who we are, but sometimes we don't feel like we, at the moment at least, don't have the temperament for it, you know? And in that case, when there is no real feeling to really inquire into who we are, then I would say that even beyond trust, if you're blessed with a little bit of devotion, that is really helpful. Because devotion is—like, a crude way to look at it is to say that it is trust plus love, you see. Because you're right that it's difficult to trust, you see, because there's a fear. But love is the antidote to fear. Where there is love, there is no fear. So it becomes easier to trust when there is devotion because of the presence of love there.

And it's easier to—like, you can follow along some very absurd sort of things when you have trust there. Like the kind of things I say in Satsang can sound super absurd to the mind, isn't it? 'Are you aware now? Let go of all mental representations.' The mind just sounds like crazy talk, you see. So that trust is helpful to follow along. And then when the fear comes, as you become open and empty, you meet the nakedness of your pristine nothingness, you see. And there the mind can get really fearful, but if there's some love over there, then the fear cannot really become strong.

Usually what happens is that in most representations of consciousness in this human condition, either there is some openness to inquire or there is some devotion. I have rarely come across someone who has zero of either. And it can switch from time to time. It can switch from time to time. So I'm not saying we have to label ourselves as a Gnyani or a Bhakta. We're saying that sometimes we feel like looking really at who is suffering from all of this, and sometimes we just feel like we don't have the capacity to look at who is suffering; we just feel like everything is God's problem or my Master's problem or whatever, something like this. But it can't just be lip service, you see.

You said when love is there then fear cannot be. Love in—love into what, though? Just the—if it's not objective, you see?

What I mean by that is, for example, I can say—I was just talking about this yesterday—'Oh, I love orange juice,' you see. 'I love...' So I need that object of orange juice or at least an idea of that orange juice to experience that love that I have for it. And you will experience this in relationships and things. So when an object is needed, that is sort of an objective love, you see. Now, as you come to your own being, your own presence, you will notice that if you leave that open and empty and undisturbed, you will feel naturally that there is love, there is joy, there is peace which emanates from your being, you see, in service to your being itself. So that love is just natural. It doesn't need a central object to focus on, you see. It's just broad and universal. It has no boundary. It's not more or less for something or something else.

It is sort of an objective love, you see. Now, as you come to your own being, your own presence, you will notice that if you leave that open and empty and undisturbed, you will feel naturally that there is love, there is joy, there is peace which emanates from your being, you see, in service to your being itself. So that love is just natural. It doesn't need a central object to focus on, you see; it's just broad and universal. It has no boundary. It's not more or less for something or something else. So that is not an objective love; that is a love of your own love arising in your very presence. You see, there is an absolute love which is beyond even being and not being, where we recognize ourselves as this pure Self where any notion of difference or separation is impossible, you see. So it is beyond even the notion of oneness or separation, and that is like the purest love which is not different from yourself itself. So it is not that yourself is made up of love; it is that there is no difference between whether you say Self or intuitive pure intelligence or the pure witnessing or the most pure love. But the word 'pure,' of course, doesn't come close to defining the purity of it, but we have to use some words to point. So when I meant love, I was talking about at least the love which is just in service to your pure being itself, not a sort of objective love.

Yeah, it's easier for me to trust when everything is going well. For the past two months, I've been dealing with like really bad allergies and health issues and things like that caused the allergies, and it's just like, why? Like, what? I don't understand why, you know? And how can I trust that?

You see, the 'why' is the opposite of trust. Yeah, you see, 'why' is trying to figure out cause, causation. You see, why? What is the reason? But our reason, like I pointed out, is too tiny to really fathom the mind of God, you see. So the 'why' question is the primary thing in the human condition which causes suffering. The 'what' is the thing—we used to have it on the board here, only now he removed it, you see. What is it now? I have forgotten. Who remembers that? Bird got to fly, got to hunt, and we got to fly... man got to ask himself why, why, why? Bird got to land, tiger got to sleep. Okay, so tiger got to sleep, bird got to land, man has to tell himself he understands, you see. So this need in the human condition—and it's kind of an arrogance, it's an inadvertent arrogance almost—that I can understand, you see.

So I've been saying these days, and I've not seen you for a few weeks so I can repeat that: don't try to understand for some time what you would not bother to explain to your squirrel, and suddenly you will see that there's so much spaciousness. The need to stuff everything into our head is just making us so heavy and full of burden. So our idea is that resolution can come post a mental understanding, you see. But the masters have told us—Master Bankei has told us very clearly—all things are perfectly resolved in the Unborn. It is not the unborn... what is the Unborn? Mind empty of conceptual notionalizing. All things are perfectly resolved. But we have taken the reverse to be true, which is that only once I understand it can I fix it. But the fix is ever available before the understanding, but not in the way we want it, maybe. That causes the problem. Okay, we are losing power in this, so we have to connect the other mic. Thank you very much. Oh, so welcome, my dear. We're just switching mics, and I enjoyed this conversation very much. Afflictions your body has at the moment—my full blessings, my full love for those to be healed by the Master's grace. Thank you so much.

And I also just want to like pray or ask that I can more fully just step into a new way of, I guess, just a new mode of trust and just exactly what you're talking about—just not relying on my mind to make decisions in life and for intuition and just like really just letting it go. I mean, that's what everyone is here burns out from. That's just kind of my prayer in the moment to just really, yeah, not have the arrogance to make that... I can't understand anything.

All my blessings for that. Oh my god, so nice to see you. See you soon. Yes, good to see you too. Thank you so much. Okay, I see Christy. Hello, namaste.

Um, so my question is, um, there's, you know, the state of being and the I Am that we are, and I recognize this and I experience this. And I guess, like, ideally it'd be nice to be in this state all the time, but there are moments when the state of being is like an emotion—like it's a strong, powerful love or it's a strong, powerful fear, you know, sometimes. And that's what the state of being is. And you know, I've been like recognizing this more and more, you know, to because I know that's not... that's not the being, right? But I don't know anything you have to say about that.

I'm happy you're here. This feels like we are interacting like this for the first time, so yes, feel at home and you're very welcome. And just whatever comes up, without judging yourself, you can share openly. Don't worry about any of that. In terms of the being itself, you see, now this I Am-ness is the primordial vibration, you see. It wakes up and we say, 'I wake up, the world wakes up.' I like to say it wakes up within this being itself, you see. So all the colors and textures and shapes and sizes of the immense possibility of what consciousness is occurs within this being itself. So there is nothing manifesting which is not being or outside of being. Now what happens is that—that's why Bhagavan Sri Ramana Maharshi said that still being I Am, there is no trouble. It is only when this being itself takes... I Am itself takes itself to be 'I am something.' That is where the trouble starts, you see.

Now you will notice that the taking yourself to be, or the being taking itself to be something, needs more than perception, you see. The play of attention is the play of perception. Everything can be perceived, you see. Now, but to take yourself to be something—like a simple experiment I try sometimes is to say, okay, just look and take yourself to be this hand. Can you do it just by looking? So it needs something else, you see. Like, believe this. You can't believe this; it's just a person. What do I believe? So we need a message or something that we can latch on to to our pure being. The idea that 'I am this hand' or 'this hand is mine' or 'he is my friend, this is his hand'—so we can make some ownership in that way, and then this self already happened. Even if we say, 'Ah, he's got a... my friend has a pretty big hand,' you see, because what is our representation being painted there? Because we are then saying, 'I am in the same family of bodies,' you see, and 'I am one body,' you see.

So often we hear in spirituality that the notion 'I am the body' has to be let go of, you see. But that notion 'I am the body' is contained in most notions. Because you... I take the example of a simple notion which just sounds like 'the coconut is green.' You see how the notion of me is contained in that? Maybe not like that; we can dig into that also, but very soon you'll notice that you will have a judgment about it. You say, 'Green coconuts have sweet water. I like sweet water.' So the representation of you as the body is coming fairly soon, even following very harmless-sounding notions. So how to remain as pure being? It is nothing to do with attention. Attention can go anywhere. And also—and this should be very good news—it has nothing to do with what is showing up, actually. If you try it out, just look around the room or look in the Zoom everywhere, give your attention to wherever it goes. Is there any sense of separation? Any duality? Any desire? Any doership? No. So in this what I call pure perception, there is no trouble. But when we start to label and language starts coming in, that's when the trouble starts, you see.

So consciousness has the ability to take representations in language or in mind to be valid representations. That's how it plays this game of individualization, you see. 'I am something.' But for that something to be attached, there needs to be some words, there needs to be the mind, there needs to be this play of language, you see. So just coming back to relating this to your question: in the emergence of or the perception of anger or irritation or love or any of that, you see, there's no trouble. You're still being, still being, you see. So being only poses as if it is something other than being, you see—a limited body-mind entity—when it picks up an idea about itself which is limiting in nature, you see. And the thing is that every idea is limiting in nature compared to the vastness of your being. Even if you say that 'I am the universe itself,' no, you're not; you're much more than that, you see. 'I am all the universes, the multiverses, all the universes that have ever come and gone'—no, you're not; you're much more than that, you see. So no idea can encapsulate the vastness of your being.

Yes, yes. And yet it is these ideas that being, being placed within this play of Maya, in this play of playing as if delusion happens and then freedom happens, you see, that it plays with these ideas and takes them to be true. And now coming to satsang, we are discarding these limited notions about ourselves and resting as pure being itself. What I'm realizing from your words is that, you know, that is being. It flows, it transforms itself, you know? There's no set way of, 'Okay, I'm being, so that means I'm sitting still and there's nothing.' Yet, no. Like, sometimes being is being love, sometimes being is fear, but it's our mind that wants to control it or label it, you know, in an effort to be the perfect way of being or something, you know, instead of just surrendering to just whatever it is.

Exactly, exactly what I'm saying. Yes, yes. Thank you very much. Um, yeah, thank you. You can hear more, you were going to say...

I don't know. I guess, yeah, I guess sometimes like I realize, though, I guess sometimes like it's like a judgment. Like, I don't want to feel this strong connection to somebody, or I don't want to feel this love, or I don't want to feel this fear. But that's my mind just judging it and instead of just allowing it to just be, because that's just whatever...

What is the shape-making that happens in that process? What do you take yourself to be when that representation is believed?

It's like I get... it's like it's just being like I'm lost. Like, I don't... it's like I'm in that, and then I realize that I'm in that, and I want to... and then I'm like, 'Okay, I can't be in that, it's too much,' you know? Yeah, but again, I'm realizing now as you're saying, it's just that's just my mind judging, you know?

Yeah, so one tip I have—and maybe it's too much in the first interaction, but let me try anyway—is that if it has an opposite, throw it away. So, okay, any position, any notion, any idea, any representation, any story, you see, which you are taking to be true at the moment—if it has an opposite, just let it go. And if the mind comes back strongly and says, 'But how can I live like this? And this is too empty for me. I need to plan. How... this is not natural,' all this kind of stuff, then you're welcome to come back again. And I'm happy to... even otherwise, you're welcome to come back again. But this is the usual reaction from the mind. Okay, it has an opposite? Throw it away. Otherwise, there's an absolute. There's an absolute, then that's the being. If you have a notion of the absolute which is an opposite, you see—which means that it's nothing or it's not true or something—then throw away the notion of the absolute. Okay? You can come back in.

Yes, yes.

So it may feel for a bit that then there is nothing to stand on, there's no ground to stand on, because you can't really find a notion which doesn't have an opposite, you see. But opposites are duality, you see. This is what has trapped us, and opposites is separation. So you will find the unchanging ground of your reality as you let go of the conceptual notions which can...

It's nothing or it's not true or something, then throw away the notion of the Absolute. Okay, you can come back in. Okay, yes, yes. So, it may feel for a bit that then there is nothing to stand on. There's no ground to stand on because you can't really find a notion which doesn't have an opposite, you see? But opposites are duality, you see? This is what has trapped us, and opposites is separation. So you will find the unchanging ground of your reality as you let go of the conceptual notions which can have opposites. And that's caused from attachments to things. Well, it's a circular story in a way, you see, where when you take the idea of duality or separation to be real, then there can be this idea of desire to expand ourselves, like I was saying earlier. And then there can be this idea of doership: 'What do I need to do to attain my desire?' you see? But it can also sometimes start the other way. It can feel like 'I need to do something,' and then you feel like 'What should I do? Oh, I should get that,' so then desire is born, you see? But 'Why do I need that?' You know, then 'I can be bigger than what I am today,' you see? And then the idea of separation or duality can be there. So it's not usually—I say duality, desire, doership—and desire is just attachment, and desire are similar, but it doesn't have to go in that sequence. So if attachment has an opposite which is detachment, don't worry about it. Okay? You tell me how it goes. Yes, okay. Thank you.

Okay, so we have Elena and Madalina. Hello, hello.

So good to see you. I felt that I wanted to come up to win, to put myself in front of you, because I feel that my mind puts something in between and I wanted to expose that because I don't want that. Yes, because when I came to you first times, I got so much love and it surprised me and it kind of bypassed all my—well, it just bypassed my—usually I withdraw a bit, I just keep a distance. That's why it surprised me that with you I so easily could connect. But with this love, it also after a while arose some kind of fear of rejection. And then the mind starts to play like 'I can do it myself' and 'I will not bother' and 'Don't take too much of his pain' and that kind of things. So I thought I just want to come up and just to expose that.

In my heart, I feel like the whole universe, whole universe can fit, you see? And it is enough room, and I don't feel like it is possible from here to reject. I just don't feel like it's possible from here to reject. But what does happen at times is that if, for example, something is said strongly or something feels like it is not loving or something like that, then the mind can make it seem like 'Oh, he's rejecting me' or something like that. So I'm glad you spotted this sort of representation of rejection. Maybe it's a sort of way to escape. And I heard what you said after that also when you said, 'Oh, maybe I can just do this by myself, you know, I don't need this kind of struggle and things.' So it can find devious ways to take us out of Satsang to, you know, to fight this directness of the insights that you're clearly having. That's why your mind is reacting in these kind of ways. So, so good you spotted it, noticed it, and that's all. You just don't give it another thought. I mean, thoughts can come and go, but you remain open and empty and just know that this Being, for whom this body is just an instrument, you see—this body of Ananta is just an instrument being used by this Being—is your very presence. So it can never reject you. Your own presence is the universal presence. It is Consciousness itself. So it does not have these modes of accepting and rejecting. And all the teachers are just instruments in the hands of this Being.

Thank you very much. I'm glad you're able to say this thing, you know. And we started in Satsang also, another sweet boy, he came and said that so much this anger or attacking sort of tendency can come in the mind. But to just come and have the integrity to expose it and just to look beyond is so beautiful. Thank you very much. I love you.

Love you too. Thank you. Okay, my batteries are going lower. Let's hear Madalina. Hello.

Hi there. Hello. So good, so good. It is good, yeah. And while she was here in your presence, she was the firebook, yeah. Now the reason I put my hand up is—I'm okay, sorry.

I don't hear you and see you too well now, my dear. Is it my internet or do you feel like it's not?

It could be mine. Can you hear me now?

It's a bit broken, but we can manage with this. It's fine.

There are some—no, this body hasn't been doing very well today after an indulging lunch. There is a past tendency which tries to evaluate what I did wrong. And before Guruji, I was going on a Reiki path, which is healing and also unwise, and yeah, causalities and trying to fix things. And I also observed, yeah, I also observed some reluctance in bringing this up in the discussion because there might be a strong attachment to finding something. And I also observed my being happy when Guruji, by example, speaks about energies, or when he—the last Sangha gathering—he put a fire for the energies, for the dark energies there. And I thought, 'Okay, so it's not only my belief, Guruji believes in that as well, so there must be something in it.' And yeah, because probably because we are in the retreat, this popped up this week while I was watching the Satsang. I had strong physical pains. It was a Satsang that I watched before. I chanted your name for help from a friend to understand if it's something that's purifying in me or if there is an attack from external forces. I don't know if there is a difference or not, but my mind wanted to have that clarity. And I think it also comes from a fear of the unknown.

Yes. By the way, when I say yes, I'm not confirming what you said. I'm just saying I'm listening. You're listening and yeah, you're understanding what I'm saying. Yeah. So I think I can—just ask you—I perceive myself between two—

Okay, just ask you: without all of this, what is here?

My first impulse was to see a headache, but I know that's being perceived, so that doesn't exist.

Okay, well, without the label, what is here?

Nothing.

Is it? Are you still here?

I am here, yes, but not as a thing.

Then that's what nothing would mean, then. Now, for this 'not a thing' that you are, you see, what energy can hurt you or affect you?

Okay, can I just say that I was—when there is physical pain here, yeah, it's after a number of hours and after asking for help again from someone else, a thought came that I should use this to my higher purpose, which is religious teaching.

So what is here now? I suppose that for just a few seconds you were not concerned with any narrative. And I'm not saying that we must have some denial of pain or something. I'm not saying we should say, 'There's no pain, there's no pain,' nothing like this. We're just looking at just without any story, just with pure perception. And that which is even aware of this perception—narrative equals mind, mind equals suffering. You cannot have narrative and no suffering. Thoughts are—they're offering you a narrative. They're offering you an apparent understanding, but it is not an understanding of any value, which has sort of been the whole theme of Satsang today. Yes. What is the weight of the space in this room?

The same as the weight of the space in my room.

Yes, but what is it?

Nothing.

We cannot say. And you lose the mind, or you lose the dependence on the mind. All that is lost is to make serious narratives about our seeming timeline, you see? But you are much beyond your timeline. You're much beyond this linear story. Anybody who would have witnessed everything that you have witnessed in that life can make that into ten million different stories. Which one is true? We cannot say, man. So this 'What does it all mean?'—this is the pervasive question in the human condition. What does it all mean? And again, like I was telling Prabha earlier, that we are in this sort of spot because we feel like 'Only once I understand it can I fix it.' But actually, the resolution of it is prior to our conceptual understanding of it. Or a great sage like Bankei was just like, 'Okay, so run out of the pages, run out of the ink for your story now and enjoy time in all directions.' If you are going to play with time, then play with it in all directions. Why do you have to have linear stories of yesterday, today, and tomorrow? Start with tomorrow, go to yesterday. Maybe it's been a long time. Yeah, good, good, good. Thank you, my dear. Thank you so much. Very good.

Okay, I see Dennis. Hello.

Hello, Guruji. Can you see me?

Yeah, yes, yes. I see you very well.

Yeah, I don't think I've—we haven't met, we definitely haven't met in person before, but I have been living with your words for a long time and they have been deeply—they are deeply transformative. And so I—the words of Guruji through you—I call you Guruji because it's one voice to me. I met Guruji first, but you're Guruji too. And I feel like some powerful clarifications are taking place. And I feel it's powerful to check them with you. I think one of the—there's a sage, I think he said that the world as an independent reality is not real, the Self alone is real, and then the world is real as the Self. Yes, yeah. The final 'world is real,' the Self feels like it has detonated, but I don't—I want to make sure I'm not in any delusion about it, which is—you can go ahead, my dear, yes. And specifically as I see it now, the arising of the waking state is the arising of apparent reality as a whole, and 'apparent' being the key word, being that the only truth of the waking state is Being. So all thoughts are only just apparent. They're not true. They're only just apparent.

Yes, yes, yes. So that exactly like cloud.

So you are literally not kidding when you say let go of your next thought.

No, I'm not kidding. I'm literally not kidding. It's so wonderful. Good. I'm so happy, I'm so happy to hear this report because the waking state has to be the arising of God. Yes, yes, yes. And God is unmoving, so the forms are only apparently moving. And we are God. Yes, yes, yes. And moving, and moving, yes, apparently. And beyond that, nothing can be said. And we have that also—even that can also say—actually, yes, even that cannot be. It can be said, but just for fun. Yes. Oh, so good, so good. So happy, so happy. Very good. Hey, good day. Thank you, thank you, brother. Thank you. You always—thank you, Father. I hope to meet you someday.

Yes, yes, yes. Maybe yes, but I've met you already. Thank you. Please touch my heart. Thank you. Okay, last hand for the day and then we can see if we have energy for a chat question. Let's see. Laurence can come in.

I think I am unmuting myself. Can you hear me?

It is just a whisper. We just hear a little bit of a whisper. Is it okay?

Yes, yes, it's good, it's good. Not sure much can be said after what Dennis said. Thank you, Dennis. Thank you, Sangha. So just this silent—just to expose this silent retreat is bringing up a lot of stuff. And I suppose the thing I'd like to expose is a very subtle something that came to show me subtle attachment to body, belief in body. There has been this calling, my grandfather calling and calling for my grandfather's soul, and all sorts of impulse to go and look at pictures of tiny wine together with thoughts of might be going soon, blah blah blah. He sort of was the one being who showed love to this one, true love.

Just try the narrative upside down. Try the narrative but upside down. Upside down meaning put the right side up. Just turn it the other way round. I love the childlike reactions, you know? I love those much more than any considered 'try to stand on my hands.' Now turn that story outside. I can see the whole blah blah blah, the whole story, you know, about—but then we can make that also part of our narrative, no? The thing with anything is that we can make it part of our narrative. So even to say that 'I can see the blah blah blah'—

The narrative but upside down. Upside down meaning put the right side up, just turn it the other way round. I love the childlike reactions, you know? I love those much more than any considered, "Try to stand on my hands now, turn that story outside, I can see the whole blah blah blah." The whole story, you know? But then we can make that also part of our narrative, no? The thing with anything is that we can make it part of our narrative. So even to say that "I can see the blah blah blah" is a way indirectly of making meaning out of the blah blah blah.

Yes, yes, yes, yes, yes, yes. Mine is getting very subtle. Turn it upside down. During the time of the silent retreat, just yes.

Ah, yeah. It may sound like a very simplistic, you know, and you can feel like I'm not really giving attention to your question or something, but really it isn't. It's just this, this, this fresh, fresh, fresh God, you see? It's so vast and immense and there's actually no space for past or future, just right now. So for the mind, it is shockingly vast and that's why it tries to say, "Ah, this is what was happening and now this is how it's playing out." We don't know any of this. And I'm speaking on your behalf, hopefully you're not misrepresenting, but at least I don't know any of this. If I was to tell you yesterday this happened and then today this happened, my day was like this, I'm just giving you some very broad brush strokes about a life which is so full of intricacy and richness and beauty. And every moment is so full of so much, so much light and sound. So what should I believe? The light I see in your eyes or the reports that your mouth makes?

It's a light. Mind is playing all its tricks these days to try to catch up. Let's focus on the light.

Yes, yes. Let I expose this. I'm happy to because this just helps us all just become broader, not linear. Yeah, yeah. Thank you, thank you all. Okay, there are some fifty messages in that. What are we gonna do? I have to say that the feeling is that we've covered a very, very vast, a broad spectrum of spiritual confusion and answered most of the questions there. But if there's something really strong which still you feel is left uncovered, then I will look at the fresh messages that you post after this point where the bhajan is playing. And if I find something which we left uncovered ground, then I'll be happy to answer. Ah, seeing no. Okay, thank you all so much for being in satsang today. Satguru's grace to you.