A Thought is Calling, Saying 'Hello, This is You' - 28th January 2016

So this non-conceptual life is the surrendered life. And we see that I don't need any concepts about myself and life still continues to go on. Then we are free from this mental existence, seemingly mental existence. So what you can do is you can look at for yourself. See, what is it that I am scared of? If I was completely immersed in my presence, if I was completely immersed in the truth of who I am, then would it matter in this appearance if there was money or no money, relationship or no relationship, healthy body or diseased body, freedom or no freedom? None of these four things would matter, you see. And mostly we're just stuck in these four—one of these four things or combinations of these.

Do we know who was the richest man during Bhagavan's time? Do we know who had the perfect relationship and marriage during Bhagavan's time? Do we know the Mr. Universe bodybuilder during Bhagavan's time? We don't know. But we know. So even phenomenally, it is the life of the one who has dropped this identity that has the most beautiful remembrance about it. And as my Master says, there is no one who has discovered this else I was going on to regret it and said, 'Oh, I wish I had some money' or 'I wish I had that relationship.' Nobody like that. Nobody. Nobody has actually said that after dropping this conceptual personhood or this conceptual idea of being a person. Nobody has said, 'Oh, I wish I had the person back because life is too tough.' That should give us some hope also, isn't it?

Because I know the mind will play on these fears. Even Guruji talks about this when he says that when this was unfolding, the truth was unfolding for him, the mind would paint these fears for him saying that you will be like Quasimodo, the hunchback beggar on the streets. If you were to actually look, you will find so, so much beauty. There was a great Indian sage actually called Ashtavakra. You can see it, the body was bent on eight different parts, you know. His body was convoluted; it's bent in eight different ways. That's why it is called Ashtavakra. Eight... what is the right denomination? We'll work on the translation. But the point is that Raja Janak, which is the King Janak who was the father of Sita Ji, he came to the sage Ashtavakra and said, 'I have everything in the world, everything. The kingdom is there, but I want only the Self.' So it is the king who came to this sage who had an unhealthy body, and then this dialogue that they had is called the Ashtavakra Gita, one of the most direct pointings to the truths which are available.

So this sage had nothing, had nothing phenomenally speaking, but the king that had everything came and fell at his feet to be in the presence of the truth. So who had the tough life? Is it the sage, or the sage with the body which was bent in eight parts—it bent in eight places, yes—or the king who had everything? Who had the tough life? So don't fall for these tricks of the mind. This fear that the one that is running this entire universe cannot pay my bills is completely unfounded. That's why I say as we play with this... why do I say let's play with this? Why don't I say this is very serious instruction: 'Don't believe our next thought,' and you know, this is very serious? Because I don't want to make a practice out of it, really. I want you to just play with this and see that actually the practice isn't picking up the thought. The effort isn't picking up the thought, although initially it can seem like it is effort to not pick up. The actual effort is in believing all of these ideas, believing all of these concepts. And the only, only, only, only trouble is our misbelief.

God's idea, God's play with belief in this idea that she is a person—does something happen to God because of it? No, of course not. Something happen to God because she's believing that she is a person? No, of course not. Therefore in this realm, both opportunities are available: to experience yourself in this imagined identity of person—the entire world is so much, so much filled with that—but it also has this play where this identity, this idea is dissolving. Who's doing it? Only God. For whom? Only for himself or herself. And you don't have to believe this, what I'm saying. You just have to check: who is here? Is there anything operating, appearing in this realm which is outside of my godly presence? Or isn't everything just being experienced in the space of my own being?

What is outside of this 'I am' right now? What is outside of this 'I am' is the appearance of this one that is speaking now. Is that one outside you? All the sounds, all the visuals, this body, these hands—how do you know of the existence of any of this appearance? Only because it is seen inside of you. It's only that the mind has been painting a visual of our boundary, collaborating with the sensations of the body which define that I'm within this container. It can seem like I'm within this container, and even 'I am' is inside this. Why? Because the sensations are experienced like this and visually we see like that. Even if you close our eyes, the mind will offer up some visuals of the boundaries of the body. And where is all of this experience, all of this sensation? Isn't it in the same space as you hear the car on the road? Everything is inside of this space of being. We are not limited to this container of flesh and bones and blood. You are that which contains everything.

And if this seems confusing or way out there, then forget about it. Don't have to work hard to understand any of this. It can be a natural insight that can come. The main point is that the appearance of this container called the body, we can grant, 'Okay, yes, it is appearing.' But where is the one that wants life to be a certain way, that wants some money, that wants some relationship? Where is that one? That is the question. And by now we must be able to see that it doesn't exist, because we have looked and looked and looked. What great hypnosis must it be that after checking so many times and seeing that there is no person, we still cater to this personal voice? And what is happening? Can we just look at it simply? What is happening? A thought is coming and saying, 'Hello, this is you.' It's coming to you and saying, 'Hello, this is you. And this is what you want right now, actually.' So then if that is you, then who is it talking to? Isn't it the most ridiculous thing? And yet all of us have fallen for this.

This is you, and you are saying that it's not that simple. It's a wrong number. What is this 'you,' the pretend you're saying? And we keep chasing this guy. And who has found peace, who has found joy in chasing this guy? Just a wrong number. Or we must say, 'Okay, there are two of me. There's one me which speaks like this and there's one me...' because it makes no sense otherwise. You have a voice to communicate with yourself? You have to work hard to find some objections. Who is that voice representing? Is it representing our being? And this being is that which we say that 'Thy will be done.' It is not struggling in making petitions saying 'I want this, I want things.' And all of this calling can actually be outsourced to Bangalore. So if all of the voices in your heads became with the Indian accent, would you still believe it the same? I claim no credit for these examples, but in this simple way we can just see that it's a joke actually. This voice is saying, 'It's you, it's you, and this is what you want. It's I, it's me, it's me.' I have said that either who it is representing or tell me who it is speaking to, and which one are you? And it can come up with anything at all in the next instant. It could say anything. It could say, 'This is the worst satsang ever' or it could say, 'It's the best satsang.' And we're so used to following. Then it says like that. Bye.