What Do You Find Without Your Mind- Part of the Ignorance is We Believe That This False

What do you find without your mind?

You know the answer and you don’t know how to put it in the words? Is that what it is or you feel like…

Ahhh.

That’s a good answer.

That’s a good answer. In fact everyone knows the answer but everyone is confusing their ability to put in... put it into words as their knowing of the answer. I wonder who can hear me on this. Everyone knows the answer but it is our inability to put it into words or to be able to conceptualize it which we feels like ‘we lost the Self or I don’t know who I am’ and therefore we have to undertake the pracHce of Self-enquiry to recognize that I've always know the answer. The Self-enquiry will not be answered as the answer. It is not one day that you will say ‘Who am I?’ and a conceptual answer will come ‘You are that Absolute-Self.’ That is as much garbage as any other idea you may have about your Self but you will see that ‘you are the Absolute-Self’ and that seeing will not be a product of sight, it will not be percepHon seeing, you will recognize. Actually there is no word for what happens so you have to use words like seeing or recognize or remember or understand but all of these words don’t actually match the simple insight, intuiHve-insight that you have about your Self. So if you trust that, that ‘in your heart, in your intuiHon you know your Self’ the only trouble is that, that knowing does not have a, have a way to express itself in language and that is its beauty actually. If it was that small that it could be expressed in the language then it would be as objecHve as anything else. So if you can trust your heart that it knows, because it does, then it would not be possible to suffer from anything at all. [Silence] So it is this Pure Knowing, Pure Knowing-ness which seems to get clouded in this human play by our conceptual-knowledge, by our false-knowledge which is called ignorance.’ So Satsang is to dispel this ignorance which is, which is false-knowledge. Now part of the ignorance is that we believe that it is this false-knowledge which will get replaced by our true knowledge in our heads. So we will know something beZer here [Gestures of hand poinHng head] and that will become the Truth but it is not like that. We may stuff all the scriptures in our head but Hll we meet the Truth here [Gestures of a hand poinHng the heart] which is not physically here but, but I am saying ‘here’ intuiHvely, when we meet the Truth in our intuiHon then we realize all words are empty and at best are a pointer to That. So my recommendaHon to all of you is that we must stop playing in this arena [points to the head] where this game of struggle- struggle is happening, because as I said the other day, there is only one game possible here which is confusion- confusion to conclusion-conclusion. And our conclusion-conclusion will only become our fresh confusion -confusion. if you remember this about the mind it is enough.[Smiles] You’ll only play that game here and you’ve seen it in your life many Hmes. you can have a quesHon ‘What is happening?’ Master says ‘Everything is the will of Consciousness and that seZles us down for a bit because that's the new conclusion. And we seZle with that, ‘Aah , I feel good, I feel I can live like this.’ What happens aeer a few days? “Oh, why is Consciousness so mean?” Can't it see the suffering of these poor children. then new confusion-confusion! then Master says, “Everything in this Universe, all tastes and colors are the play of Consciousness and without the contrasts we will not noHce, without the salt you will not noHce the sweet. then you will say, “Ahh, nice conclusion, i got it now.” But aeer a few days same, something or the other, that’s why I call the intellect a ‘leaky bucket’. So we cannot resolve it over there. The Master may keep giving you all the best answers in the world but Hll you go beyond answers, Hll you go beyond words into your heart, all of this will be the same play, the same play of confusion and conclusion. So if you leave that enHre play is there any aspect of your being which can suffer?

Yes.

And for your Being , in reality, how large is the intellect? How much of the being space does the intellect take up? Is it like the head for the Being? Is it like the head? So you look and say, ‘How to say that? My Being is immense. It is Infinite, it is beyond boundaries. So I can't say that this twiZering voice is as big as the head. you cannot say it is as big as your toenail. you cannot say it is bigger than a speck of dust.’ So this intellect playing with our aZenHon and belief, makes a sufferer out of us, makes us a limited object. And then we play this game of wanHng-wanHng, pushing-pushing, wanHng- wanHng. Only possible with the intellect. So leave that aside now. What remains?

If you leave your intellect aside now, what remains? [Pause]

But even change, and not change, reality and unreality, truth and untruth, knowledge and ignorance, all of this belongs only to the intellect. [Silence] So it is impossible really to make any conclusion about that which remains, it is impossible to make a reference about it, it is impossible to say, this is what it is. And yet in that intuiHon, in that insight it is clear what it is. As much as you can, don’t convert it into any sort of understanding. As much as you can because very soon what the mind will do is try to hold yourself to that conceptual understanding and make you forget about what was your intuiHve understanding. So as Guruji (Mooji Baba) takes us through the InvitaHon, as he takes us through the inquiry, as he invites us to stay with the sense of Being [Silence] go with that poinHng but as much as you can, don’t make it into any sort of conclusion or an understanding saying, this is what happens.