All Boundaries Are Experienced as Sensations Within You - 3rd November 2017
Saar (Essence)
Ananta guides the seeker to recognize that the distinction between 'me' and 'the world' is a learned mental construct. He points toward the non-objective Self as the substratum in which all perceptions arise.
All confusion is a confusion about who I am.
You are not an object in this world; all objects are just perceptions within you.
Without the voice of the mind, you would not have this idea of 'me'.
contemplative
Transcript
This transcript is auto-generated and may contain errors.
And I have a question now. In hearing in the space with closed eyes, two different sounds are being perceived: one at my end, local surrounding, and one from your end side, traffic, something. One can distinctively sort them as two different sounds—one local from my side and the other from the recording recorded in Bangalore. Now, the sounds can be distinctive, just like the experience. There can be hearing of these words, there can be a traffic noise, there can be various different perceptions. The only confusion is: what is mine in this? What makes the 'me' in this? What makes something local to me? Is it the quality or the intimacy of the sensation?
But we allow that to become 'me'. Without this interpretive voice, without the voice of the mind, we would not have this idea of 'me'. You would not say that 'this is my hair' as much as we would say that 'this is my universe'. The same feeling of belonging. We have been taught to separate this 'me'. All you're experiencing is a set of sensations in the same space of your being. Now, we have been taught how to differentiate between 'me', my sensations, and the sensations which are outside of me.
A baby does not have this. That's why one of my favorite examples, and which can explain this so clearly, is that if you are a parent, if you see a child, you will notice that you buy the playpen and they are really young, really small, and you hang it on the crib and you keep pointing to that child: 'Play with this toy, we bought it for you.' And the child's hand is reaching up there, it starts playing with the hand. So, it makes no difference to the child whether the playing is happening with the toy or the hand, because that distinction of 'me' and 'outside me' is not there.
Then our parents taught us: 'Your hand, your face.' 'Make these actions, do these, make these faces.' 'Walk like this, talk like this.' So, we've been taught how to individualize a certain set of sensations, calling them 'me', and how these are 'outer', meaning in the other. Now, what you are seeing is that all your experiences, all your perceptions, are all happening within you. But if you are still feeling that 'within me' must mean 'within the body', then this can seem confusing.
Where are the sensations of the body happening? Our conditioning is so strong that when I say 'within you', you might be thinking 'within my body'. I am not saying that. In the space of your existence, when you exist, all these sensations are there. All this perception is there. All of this—this is the screen of consciousness in which the body is playing and all other lights and sounds are playing. The mind has taught us—whether it came through this that which we call 'my mind', these thoughts which are so intimate, or the seeming thoughts of others—but it is the same mind. It has taught us that this boundary is 'me' and this outside this boundary is 'not me'.
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So, how would you define 'me' and therefore how would you define 'local' to you? This distinction is starting to fade away. You will notice that all boundaries are being experienced as sensations within you, but this 'you' itself, you will not be able to find a boundary for. So then these ideas—really ideas we believe about 'me' and 'other', 'me' and 'mine'—which is the source of all suffering, start to fade away. There is no such 'me' who could have a mind. There is no such 'you' that is the owner of that computer. If there is an owner, that owner owns everything in your perception. There are no two.
And more and more as you are finding out who you are, so don't struggle with this insight. I see many of you wanting to struggle with this insight, trying to see the oneness of the world. You don't have to do anything of this form. Just see what you are. Are you a thing? Are you an object contained in this world? If you were an object contained in this world, then you would be the individual, the individual's experience. But what you're finding is that you are not an object. All these objects are just perceptions within you. So come to your seeing of your non-objective truth and all these insights will be so apparent.
But as long as the condition is that 'I am an object in this world', then these insights will seem like a struggle. Stay with the main question, which is: who are you? All this confusion about 'me' and 'mine' and 'yours' is starting to fade away. Who is aware of this world? Who is aware of the million others? Who is aware of your existence? Stay with these questions, then all of this oneness becomes so apparent, so clear, without any struggle.
All confusion—remember, all confusion is a confusion about who I am. It might seem like the confusion is about whether the world is within me or outside me, whether the world is real or illusion. 'Who am I in this world?' is it? But the real confusion is always about who I am. Once you resolve that, all the insights will be so naturally clear. Once you see that you are not an object, once you see you are beyond time and space, once you see that you are all there is, then you will find that all that is moving in time and space are just aspects, appearances within the dynamic aspect of you.
So find out: who is aware of your existence? What is the sheer size of karma? Where is it located? This will dissolve all these conclusions about the world. Not that same for the question about doership, but the question about whether I have free will or not—still mistaken identity is there. Is there such a 'you' which could have anything at all, including free will? And if I think that there is no such 'me', you can find that will is just a mistaken notion that there is an individual or an individual experiencing. 'What should I do? How come this is my experience?' All of these come from a mistaken notion about who you are. Once you find that you are not an object in this world, once you find that in your true nature you have no qualities or attributes, yet you are the substratum of all qualities and attributes, then all of this, all of these insights, become clearer and clearer.
The Thread Continues
These satsangs touch the same silence.
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