Do You See This 'I'?

That, that you are confused, let`s call it a fact...

No, no, it`s okay. That you were confused or you are not confused - is that bad news or good news?

Okay.

Yes. That`s why I am here, my dear. I`m always here, always here. So, the quesHon was: What is it that doesn`t need any looking to find? Isn`t it? Maybe I phrased it a bit differently, and you can tell me there was another poinHng that stuck with you, but for now what I recall is that. What I was really poinHng to is: What is it that doesn`t need any looking to find or to recognize and is beyond any sort of effort or Hme, it is just apparent in the most obvious way.

Yes.

That´s very good, very good. So [what do you find], maybe I can rephrase it a liZle bit just to bring some more pointedness into the conversaHon. What do you find which is not dependent on what you are perceiving? [Silence] Is there anything that “you know” without being dependent on your percepHons?

So, this ‘I' that is here, the I that is here, if I was to say, “Do you see this 'I', that`s why you are able to say?” No, you don`t see it or just because you heard about it in Satsang and you heard about it from the Masters?

Yeah, yeah. So wonderful that is! So wonderful that is! Because you have gone beyond this objecHve universe. This is what we don`t realize, this is what we don’t realize when the mind is saying 'but, but...' You see what is happening? I am saying: 'go beyond your percepHon' – and you have gone beyond this objecHve universe into something which is not in Hme and space. You find your Self there – but not 'there' as in a spacial way. You see? It`s so prisHne. It`s so beauHful. The problem is, if there is a problem at all, the only problem is, what can the 'me' do with it? [Chuckles] What can a wave do with a whole ocean? [Silence] Nothing. It is already full of the ocean itself. There is nothing more for the wave to get. It may have judgements about itself in terms of - there is high Hde or there is low Hde or there is a storm or if it is serene. The wave may judge itself and say 'Ah, this is very nice, it`s so peaceful', and tomorrow it starts shaking because the ocean is moving and it says 'Oh, I must be doing something wrong'. So, all these fallacies kept aside, you see? But, what can the ocean do for the wave, more than it has already done? That it`s very existence is made up of it. What more could we want? [Pause]

You are right (sorry, I am cu^ng you again), you are right, that the first way to try and make a problem is to bring Hme into it. So, we have these projecHons of the past and the future and then (that is the first method, you are right) to go to Hme, ‘What happened during the rest of the Hme when you were not in Satsang? Am I being the ocean then? Or am I being the wave then?’ You see, the mind will present all of these things to you. But you`re right, that`s just ways to create problems where there are none.

You see, but, when a strong feeling comes, it`s like some super strong salt water comes inside the wave, but whose is it ulHmately? It`s sHll the ocean. Who`s gonna take care of it? It`s sHll the ocean. You see? The individual 'me' that has to deal with a set of phenomenal appearances is just the fallacy of there being a separaHon in the wave and the ocean. There is no such thing. If a feeling comes – what does that mean? [Silence]

Very good. And this is my Hp: Everything that appears, when it is met in Pure Openness and EmpHness, neither does it mean anything nor is it meaningless. [Silence] You see? And, if we give it a meaning or, even if we say it is meaningless, we have made ourselves or believed ourselves to be an objecHve enHty again. So, if the idea, which is very popular, is: 'Okay, if I was really free, this feeling could not come or should not come', it is the meaning which is causing the trouble, not the arising of the salt water. [Pause] That is why in a way (my only, and we are going to come to this in a moment, but this is a good way to get there) is that I am making the discovery very, very straight forward for all of you. The discovery is becoming very, very simple. Now, like I said, the only seeming trouble is managing the 'but', managing the desire: 'where is my bliss?', 'why do these feelings come?' All of this stuff which is basically resistance management, desire management, these things, and for that, simplest is: Just stay Open and Empty. Let it all come and go. Just stay Open and Empty. [Silence] You see? If we find that it`s not Open and Empty, it`s sHcky-sHcky, then inquire or surrender. Actually, surrender and Open and Empty are not different really. But in surrender we employ the tool of our devoHon, the beauty of our devoHon, to be able to use that Divinity that we are touched by, to let go of all of this at the feet of that Divinity which allows us to be Open and Empty. So, all of resistance management is 'Open and Empty'.

Very good, very good.