Your Idea About Yourself Is Never Your Reality - 22nd January 2018

So, for example, when I say you have no boundary, don't just pick up the concept, 'Oh, I have no boundary.' So, mind is a bird, bird, bird. When you argued with your mother yesterday, you seemed to have a boundary. Yes, don't make it a conceptual idea. Check: where is my boundary? Do you have a boundary? Let's see. Check. To experience some sensations, the mind will come and say, 'See, this is your boundary. You are contained in the sensation.' Please define your boundary. Exclude the validity of these words or these sensations containing me, or do I contain them? Find out what is your true position. I know that these kind of questions can shake up all that you have believed about yourself, and that is why they are important. Any sensation that you might be identifying with as yourself, can I not add one more sensation to the mix? Suppose you're looking at the body sensation. In the same space in which body sensation is happening, you're also experiencing the sensation of this voice. Unlimited space. All these sensations and perceptions are contained within you. If it was not for the voice of limitation, this mind, what is telling you that something is your boundary? Nothing in your experience is defining a boundary for you, just the interpretation of it. You are the limitless existence, and don't just take my word for it. Check for yourself. My existence, if it is limited, I should be able to measure it. I should be able to tell you the size, the weight of my existence. And if all of us were separate existences, each of us would be able to tell you what are the limits to my existence.

So, how many kgs of existence do you execute? Zero. Simple as that might sound, it is very pointed. There's a story of Swami Vivekananda. Swami Vivekananda, one of the most renowned, he had special... ever since he was born, he had some special supernatural abilities. But what would happen is he would close his eyes, and he would already see light and so on. But he never mentioned it to anyone because he was much older then. When he did mention it, people said, 'Why didn't you say this before?' He said, 'What? Isn't everybody having this experience?' Because it was so common for him, it was not a big deal. Now, this has happened to all of us. We were just existing always. We feel like, 'Oh, what's the big deal in that? There must be something more.' Because we truly start to explore this presence, this existence, this beingness, we see the misunderstanding which was the idea of limitation. Then you see that the sages were not kidding when they said you are the boundless ocean. Ashtavakra was not kidding when he said you are the one solitary witness of all that is. Guruji is not being nice to you when he says that your presence is the holy presence of the Lord itself.

Now, the mind's job is to come up with a doubt. So, it will scream. But part of the surrender is to say, 'Whatever it is, but God is here.' That is the path of surrender. 'Well, God is here, but what about...' Whatever doubt the mind might bring, you have a bigger answer. The path of inquiry is to say, 'Is this true? Who am I?' When the mind says you are not there yet, the path of inquiry is, 'Who is this I who is not there yet?' Very simply, these are the two main paths. They sound like they're very complicated, don't they? But actually, it's just this. Mind says, 'But you are not there yet.' If you say, 'But that is Guruji's problem,' you know, surrender. Mind says, 'But you are not there yet.' You say, 'Who is this I who is not there yet?' And by the way, who's the one who's speaking? Either the doubt or the inquiry. And if you feel the mind is my true voice, have you ever made a phone call to yourself? Did you dial your number and call yourself? Why do you need a voice to speak to yourselves? So, it responds to the mind's doubts. People ask, 'Why are you speaking to me?' or 'Who is it that speaks?' Either question will do.

So, who has a doubt that they have trouble with articulating? What is it? I know that, but there is no other time. So, right now...

Although somewhere I can understand what you are saying, well, right now there's so much of this sticky stuff. It seems to be alive now.

Is this sticky stuff independent of you? And have you ever experienced sticky stuff without you being there? Nothing.

It feels like me. It feels like me.

And yet you were there before it came, or you always had the sticky stuff? If it's always there, then you would not even call it sticky stuff. Then, like Swami Vivekananda, you would feel like this is what it means to exist, you see. So, there must have been a taste of when it was not. Some reason is identification. So, is that like a sensation, that sticky stuff? Or did the entirety of you become contained in it? Now, that which is perceiving the sticky stuff, is it also contained in it? You can resist it completely, and yet the answer may not change, because that which is perceiving it is never contained in it. And you cannot deny that you are perceiving it. So, at least this much we can see: that we cannot say the entirety of me is the sticky stuff. There is something which is at least the perceiving, which is beyond.

Okay, that is what I said then. This is...

So, this perceiving is not caught up in this stickiness of the sticky stuff. How is the sticky stuff affecting it?

Like it is blurring. I'm seeing something else.

But actually, because you are aware of yourself, you cannot... it's not a seeing that way. If you have to look at an object in front of you, then a fog could come and that could blur your vision. But we don't have to look at anything in front of ourselves. We just have to look at: what is that which is looking? So, all the blurriness can come, that's fine. What can you say about the one that is looking? I'm not even saying forget about the sticky stuff. I'm saying, okay, 99% of our attention goes on that. The rest of it is there, at least 1%. Yes? So, let's put 1% attention on this: the one that perceives, or the perceiving itself. Let's see what we can say about it. It's just there. And if I was to say this is more intimate to your reality, this is more unchanging, the sticky stuff will be open to looking at that. I notice that there seems to be some strong magnetism to building what I'm saying, that that which perceives this magnetism also, that is untouched, unchanging, immortal. All this stuff actually is coming and going, changing in quality, even if it feels like sticky stuff is always there. Is that much...

The proceeding itself, let's see what we can say about it. It's just there. And if I was to say this is more intimate to you, reality, this is more unchanging. The sticky stuff, will we be open to looking at that? What I notice is that if there seems to be some strong magnetism to building, what I'm saying is that that which perceives this magnetism also, that is untouched, unchanging. All this stuff actually is coming and going, changing in quality. Even if it feels like sticky stuff is always there, you see that much will be able to see that it is different in intensity almost hour by hour, if not minute by minute, in intensity, or how it is. So it can feel really like sometimes like manageable. But this proceeding is not changing its quality. This ninety-nine and one, that's fine. It's curving. The moment it becomes tiring, you can stop. This is not going anywhere, you see.

The sticky stuff might be because it is all contained in you. If I were to say there is space for ten more sensations to be experienced in the scene, would you say this is true? Because you see them, many, many, many, many more perceptions, sensations are reveled in the same space. Just like this voice, another ten voices also speak, they would also be heard at the same space of you, though you might not be able to decipher them. Just like you might be hearing the sound of the road, breathing, so many other perceptions also that are there. Principally, this space is this sticky stuff and all these perceptions. This space is your own being or your very own space. So all that I'm saying is that in my experiment, what is here, I found that this space is unlimited. Well, at least can you say that it is not as limited as you believed it to be in the past? But everything has always been there. It has always been there, but we have not recognized it to be spacious that way. So is there something that can come? It's like, what is sticky at all? That is super glue. Can it stick to this space itself?

Can you lay a straightforward approach? This has been a big discovery or something. Yeah, it opens. Thank you. No, like it doesn't sound like the news is that with Samira, all that is. Yeah, you know, I know that when I was saying that it is not possible that everybody, there must be more. It must be, must be something else. Something has to change.

So this, no matter what the content of the experience or the quality of the experience might be, no matter which sensations or perceptions might appear, no matter how broad, expansive, or constricted your attention might seem, you exist. The existence is here, which is something else not seen before. We drop the body now. All the things before that space, will you drop the body every night and see what happened? Which is projecting outwards into the future, into the shown school since then. The truth is available here now. That is why I like this ancient Indian definition of reality as that which does not come and go, which is unchanging. Why it's so helpful is because then it must be here now. If we rely on some condition that is this, then this, therefore then it will be like that, then it cannot be here now. It cannot be the unchanging. Unchanging reality, your existence, and even more so your awareness of even this existence, does not change in quality, in color, in changing size. It just is. You cannot find a distinction between hitting yourself. Other things are all coming and going of you. It is that intimate to you that you cannot say, 'No, I mean, there is some even that, there is some distance.' It is an awareness beyond time, experience, unchanging reality. You're tasting that.

So you purchase tea with the intention to go about it and don't believe it can be. No problem, you can go. I won't experience the space exactly. No problem. This would be a couple notion about NASA. There's never a problem unless we pick up an idea of concept about something. So you're right, no problem can be there. But I'm saying that even you don't have to force attention so much if it is naturally a string. My proposition to all of you is that your being is still greater, some heightened being ever. Because the only in right, don't be inviting that you were wrong. You are here and you are complete and you are completely free. You also pick up the mask of incompleteness or something, that idea that something is missing, and play with that because your completion itself includes even that, isn't it?

Father, you said there is only you as awareness, not you and awareness. That sounds correct. Even if I didn't say that, it is resistance to call the emptiness as 'I'. Person feels from yourself, there is resistance to call the emptiness as 'I'. Person feels from there, it's the most unfamiliar. Where is it not even making bonds? I don't know why I can't. Easy to see from which all things come. It seems like this is too much.

So don't call anything 'I', okay? Conversation be of course to force yourself to. For actually for the dawn of true knowledge, the true recognition of the Self, that needs to be done except the dropping of the false notions about ourself. So as long as you're not referring to yourself as something that you can't even find, that is enough. Where would you want to call yourself something that you can't even find? The one that wants freedom, the one that wants independent, the one that wants relationship, the one that wants to first a party, great. All these were ideals, these ones. But can you find that one? They're just open presumption, just a belief system that I must feel that you.

And he says, 'Father, and the play of things are painful. How does this fit in with my seeing of who I am? I know it is just happening, but it does bring up questions of why.'

So it is said that pain is inevitable, but suffering is optional. And we have seen all of us that as this human who plays on, it is full of these opposites of pain and pleasure. Physical pain, emotional pain, something happens that grief is experienced, call that pain. This is part of the design of this plane. Nobody here has escaped from it. Even the greatest ones, even in spirituality, the world won't, the latest of the avatars of the Lord Himself have come and in worldly situations they cry. So no one has extra days careful. But it fits in very well with the seeing of one-and-a-half. Will you find that yes, there is pain, and as this pain is unresisted because you do not find the individual sufferer of this pain, seeing that who you are is not restricted, spacious enough for all of this pain to come. And suffering is another way to say his form of resistive pain, a resistance to what is. And even medical patients, most of humanity, whoever's experienced experimental like this, have reported that that pain which is accepted, which is unresisted, does not seem as secure, does not seem as long-lasting as being used is constantly met with, 'Whether let go, why does it happen to me? Why is my life like this? Satsang is not helping.' Using these kind of notions, they speak this form of resistance to what is, that can seem to amplify the experience of suffering.

You can pick up the question though, 'Why?' But in this world truly there is no answer for why. There is no answer for anything. You see why first because the one cause is consciousness and the only one that is experiencing all effects is consciousness. So why? You can say it is how consciousness is experiencing itself, is playing with itself. I'm happy that you say, 'How does that correlate with what I am seeing about myself?' because that itself is beautiful. Because that means that individual idea of fancy is not participating in the play of pain. And it is only when the intuitive idea of Maxie is along with the pain, then that pain can feel like suffering. And yet I know that in this world when pain is there, it's not there, not really a fun place to be. So all my love and blessings for what about the quality of the pain by HP dancing in the Satguru's grace. Thank you all so much for joining in satsang today. Mooji Baba ki Jai.