In that Instant There is No Space to Make That Reference

You know, the instant we forget about this protagonist, as I call it, the mind, the ego, that instant you are free. The instant you are not referring to yourself as something. It’s not that now you have to make a new reference to the truth, so someHmes we may be struggling to do that, or you may feel like I am able to let go but why am I not finding the truth? Or something like this, you see? But, even the I that is able to let go is itself the reference you are sHll making about yourself. That’s why I keep clicking [clicks fingers repeatedly] like a madman. And for those of you who are new to Satsang, it may feel like what’s with this guy? [Laughing] The thing is, that in that instant, there is no space for you to make that reference, but I don’t want to deconstruct it too much because you will make a mental understanding of even my clicking. The point is that the click is not anything special, the point is to give yourself no Hme, no reference, no space to make a connecHon to that which is, of that which is limitless and Hmeless and space-less, to something which is Hme-bound and space-bound. And the mind will keep telling you that the reference just happens on its own, but I’m talking to you as Consciousness, not as a mere somebody. And nothing happens to Consciousness just on its own. So, Consciousness is not a mere vicHm of anything at all, and nothing other than Consciousness is manifest. So, this Satsang is always a strange dialogue, or seemingly strange dialogue, that Consciousness is having with itself and saying: Remember? Remember? Or forget! [Laughing] Forget the false, you don’t even have to remember. You don’t even have to forget, for that maZer, because you’re already here. [Clicks fingers]. So, when I say, for example, this sweet child, she said that she was trying this experiment, which I keep encouraging, I say: Inquire into what you find without the mind. What do you find without the mind? Or, who are you without the mind? Who are you without these references? And it can be frustraHng, because the finding is not something that will conform with any idea you may have of what it should be. How can you get frustrated? If you don’t have an idea of what something should be, is it possible to be frustrated? No! You see? So, our resistance comes from the idea of some happening, some change, and you know this well, that it’s Hed to the idea of beZer. You want to go from what is, the mind wants to take what is and give you a version of beZer. But what Is, is all there Is. What Is, is all there Is. There is nothing beZer than this. So, without an idea of beZer, there is no quesHon of frustraHon. In fact, like Bhagwan [Ramana Maharishi] said very clearly, what you find is always the Self. That’s why it’s never that the inquiry ‘Who am I?’ or any of these potent inquiries don’t work, it’s only that we have some other idea of what that work implies, in what way should they work. So, you are just saying that if you met the Self, how would you know? If you found your Self, how would you know? Tell me a non-phenomenal confirmaHon. Can there be two non-phenomenal? Slowly. Okay. I’m going too fast probably. Because we jumped over a lot of important points. Now, when Guruji says it’s the only non-phenomenal experience that you can have, the only non- phenomenal experience, but because it is non-phenomenal there cannot be two, no? Like, in phenomena, you can have red, orange, green; you can have a mulHtude of experiences. In your experience of the non-phenomenal—if we can call it an experience at all—can there be a variaHon? Can it come and go? All needs phenomena, no? All of this needs phenomena. So, when you check, right now, as to who you are, you noHce that the one that is checking, or the one that is aware—is that phenomenal? That’s it, So, that recogniHon means nothing to the mind. It means nothing to the mind. Because there is no phenomena there to grasp. With me or no? The one that is aware, you are it, no? You are it. Are you confused about that? No. You are it. So, that discovery, how do you make it? That discovery cannot be made in two different ways. It’s always there. Already made. Now, what else are you looking for?

Fireworks. Which fireworks? Bijli bomb or…?

Advaita? [Laughing] Nothing will appear that will take away some power from Consciousness, because Consciousness is the all-powerful. So, this idea that once I have the ulHmate experience, ah, I am aware, I am this awareness itself, then the power of belief should go away. Whose power are we talking about going away? The Self itself? The Being? So, what does happen, or what does seem to happen, is that as more and more you start relying on this intuiHve insight, which is non-phenomenal, for reference about yourself, a non-referenHal reference, because okay, let me ask you further: the one that is aware of this voice and all of this percepHon, where is that one?

Here, where?

Then where? So, tell me physically.

So, the one that is trying, you see, the one that is trying to locate it, or the one that it is, which one is more you?

It is more you?

This Awareness, what can happen, even a quesHon like this, is that we can put our reference point to the one that is looking for some great It. But actually what is your true posiHon, let’s say provisionally?

Isn’t it? So if that is seen, then the experience of this will be nothing but this only. It’s only going to be this. But when I say only, I mean singularly, not like [an emoHon]: ‘only this. This is it. Can you imagine if you went to someone in the world who is caught up with the idea of Hme and space and you said that I discovered myself to be that which is not in Hme, which is not in space, which remains untouched, unaffected by whatever may be happening here. And this is exactly what the scriptures are telling us. This is yourself. So, don’t let your mind make it that kind of ‘only’, ‘only that’ [Makes a gesture of something casual]. That’s not the ‘only’ I meant. This is It! So, the trouble is what? There is nothing the ‘me’ can get out of this. Nothing the me can get out of this. All the wants were the me’s idea. The non-existent me. Because the me is made up of all these ideas. And because it has built up this spiritual journey to be made up of fulfilment of worldly desire, it’s made up this spiritual journey to be full of worldly desire, phenomenal desire, when that desire doesn’t seem to get fulfilled, in the purity, in the innocence of our simple seeing, Self-recogniHon, then it starts to throw a tantrum. That is what frustraHon is. Can you have a non-worldly desire? [Silence] You may feel like: But I want the discovery of the non-phenomenal; that is my non-worldly desire. But that is already with you. So, if you don’t cloud it up with spiritual selfishness, as I call it, like: “What should this do for me!” and then allow it to unfold, then you see. At least give it a chance and then say it does not fulfill my desire. [silence] So, no reference to yourself as something at all. And this intuiHve insight is apparent. Who are you without your mind? It’s apparent to you. Who are you without your mind?