Humble Yourself, Praise God - 20th April 2026

Exactly. So this me: what about me? What's in it for me? In my work life once, we had a very brilliant speaker come, brilliant in worldly things. So he said that everybody in the world has just this one mantra, which is: what's in it for me. Now how many have really explored whether this me is real or not? We are chasing what's in it for me. Including in Satsang. We are chasing what's in it for me. I am understanding. I am able to follow. This is my path. This is not my path. This is my guru. This is not my guru. All of this me is everywhere. You see? But who is this me?

It's not a very deep question actually. It's just rare. It's a rare question. You see, it's rare not because of its depth. It's because there is an opposing force which is compelling us not to look in this direction. Wouldn't it be fundamental? You see, the minute we had the capacity to understand, the first thing we should have tried to understand is: who is this me? Because that is the base construct on which everything else rests. Everything else in my life is based on this me. So shouldn't we find out first who this me is?

No. The ego, the mind, Maya, whatever you want to call it, the sense of separation wants to keep that as a presumption. Now let's operate from that presumption onwards. Take the me to be a given. You see, so the me is a given. What else now? What do you have for me? You see, but in Satsang we are trying to come to the insight that this me is not actually a given. It's not a reality. It is just made up. I look at the body, I don't find a me. I look at the world, I don't find this me. I look at my thoughts, I don't find a me. I look at my emotions, I don't find this me. I look at my sense of being, there is no limited entity, character there. And that which is aware even of the sense of being is so far removed from any meanness that we can't even imagine.

So what is this all about? All of this misery, all of this suffering, whole lifetimes, billions of people grasping, grasping, grasping, trying to fill up their ego, their pride, where this me actually doesn't even exist. Does this mean that nothing exists? The one that exists is far beyond our mental and intellectual capacity. That hurts our pride. It's simple to accept but it hurts our pride.

Maybe it feels a bit better to know that there's a deeper capacity which is called Atma Gyan, which is called intuitive insight, which is called Atma darshan, which allows us to see the reality of what we are, the reality of what God is. You see, so what is your heart telling you about yourself this moment? Now, how will you understand what the heart is saying? Many times it is beyond language, beyond words. It's what the mind says is silence, you see. Silence is not empty of intelligence. It is full of intelligence. It is only the mind that finds it indecipherable. So we call it silence.

You crave a few moments of silence, isn't it? If you have a few moments of silence within and somebody comes and disturbs that, that's the most frustrating. You see, because we crave that. If you just heard a bajan and you're going deep within yourself, and somebody puts on some rock and roll music neighbor puts on and is disturbed. You see get very frustrated with that because we value that we crave that. Why? If it was just a sheer nothingness, why crave that or value that? Yeah. So we call it a nothingness only because we are not able to interpret it. What is the meaning of this?

You see, so to find the reality of who you are, you have to be able to sit in that stillness, abide in that silence, you see, and not get into this constant: okay, now what about me? I sat, now what? I'm sitting, now what? So we constantly, in this fluctuation, using the checking of our own spiritual progress, that won't get us anywhere. Am I free yet? Am I free yet? Just like children on the back seat of the car saying: are we there yet? Are we there yet? How will we know?

Then the mind comes and makes its oppressive reports, which say: oh but I haven't had any special experience, I haven't had what the sages say, I don't see myself in everyone, I don't see the world as one, I don't know how to recognize Nirguna Brahman, what does it even mean to be without any attribute. All of these oppressives questions can come. Or the mind can say: see, I had this experience, I had this light, I had this sense of bliss, I had this peace.

So the mind paints these pictures of these opposite things. What do they have to do with reality? Nothing. Nothing to do with anything at all. Your idea about what this moment is has nothing to do with what this moment is. Our idea cannot capture even the phenomenality of this moment, but our idea definitely cannot capture the one that witnesses this moment.

You see, this is like going for a Tom Cruz movie but not seeing Tom Cruz at all. You see. So then what is our appreciation of what is? The main character is missing, the protagonist is missing. Not only is the main character missing, we have substituted it with a very limited one. You see, so you got a caterpillar instead of Tom Cruz and now the caterpillar is the protagonist of it. What do you feel will happen to the caterpillar when it tries to fly a plane? It will struggle. It'll have a miserable time, which is what the me seems to be having in the form of suffering in the world.

You see, that's why the Buddha said suffering is a given. Basically the world is suffering. Why? Because we've had this major misunderstanding about who is here. So first we have to admit that we have this condition. There are so many patients who don't take the medicine prescribed because they don't feel like they have the condition anyway.

One of the symptoms of this condition. One of the symptoms of this condition is to think that a concept is knowledge. You see, so this is the main symptom where to take a concept to be knowledge. Some blabbering away is happening from here. Your mind could be saying: but I know all this, you see. And what you mean by I know all of this is very different from what I mean by I know all of this. You see, or what I mean by what we should know, the know is a different meaning. You see. So to spiritually know, like Ganeshwari said today, to spiritually know is not to have a piece of information. So if you have just a piece of information that you are Brahman, or even that God is with you, the piece of information that I am that, it is very different from the revelation that I am that. That knowledge which is purely revelatory in nature is self-knowledge.

So what is that which you know which was revealed to you? You see, what do you know which was revealed to you? Now, revelation is not in the form of a thought that can also seem like a revelation: I didn't create it, it seems it just appears. So that is not the revelation which I'm speaking of. What is that which was revealed to you beyond concepts, beyond percepts?

There are many things. There is much which is revealed to us. So let's start with something. Where should we start? Faith. In faith.

Yes. So faith is to rely on that which is revealed to us. God is with us: that is a good example of what is revealed to us. You see, now to rely on that unshakably in faith is faith. Now, how many of us can come to this fact that the revelation of God's presence here is a reality for us? Can we testify to this fact that God is here as a revelation, not just as a thinking? In faith.

Yes. You see, faith is to rely on that which has been revealed. You see, that God is here: that must become our revelation. That he lives in the innermost chamber of my heart as the Atma within: that must become a revelation.

So if you go to Dharvad and don't eat the pa then what's the point? In the same way, if you're in spirituality but never meet spirit, you see, and let's not even say never meet spirit, let's say you don't keep a constant intention and remembrance to meet the spirit, to yearn, to long for atma daran, then are we even in spirituality? You

If you come to satsang and you just feel that yes my body felt peaceful, the ambiance was nice my thoughts were not as oppressive. My emotions were sweet and that's it. You see, then that can be considered a prerequisite or a or a marinating getting ready for satsang. But to come to the company of the truth, which is the Atma within, is Satsang.

So did we join the dots? The revelation happens through the eyes of the Atma, or it is given to us through the wisdom of the Atma. We are given the eyes of the Atma through which we are then able to see the reality.

So suppose that you want to study the nature of the galaxy. You want to find out the nature of the galaxy, the Milky Way, and what it's made up of, how big it is. You see, but you feel like if you visit the panda at the zoo, that will tell you how absurd. Absurd. Not really. You see, that is the story of our lives mostly: to study the non-existent me, and to obsess about the non-existent me even in the guise of spiritual progress. Wanting to find God is less absurd than the absurd-sounding example that I gave you. And this is why Maya has this constant trump card even for those who consider themselves to be spiritual seekers. It'll play the me-card constantly, in terms of likes and dislikes. I like this. I don't like this. I was enjoying Satsang. Now I'm not enjoying Satsang. Now I am enjoying Satsang. Then we keep on this roller coaster. I was like this, now I'm like that. This is what's happening to me. Now this is my life. You see, how much godliness is there? How much is our focus on the real reality of the Self?

Just because someone comes and offers you something doesn't mean you buy it. Just because the mind comes and offers you things, pretending to be your best friend, doesn't mean that you buy it. We have to stop falling for that trick at some point. How much of the universe did you study if the panda smiled at you? Well, in a Zen way, it could be all of it. You see?

Do we recognize our affliction? Because it's all right, you may even say yes, yes, this is what afflicts all of humanity. But my judgments about my brothers and sisters, my grievances about my brothers and sisters, my attachments, my things, they are all right. They are to be kept as is because what is being said does not apply to all of that. It is just for those foolish people who are stuck on this ego. But we have the best reasoning, the best excuses, even best spiritual excuses to hold on to the egoic, our egoic nature, our egoic pride. And some things your mind has created a big defense system which says no no this is too much. This I cannot give up. This one I cannot forgive. This one I cannot live without. Grievances, attachments, pride, resentment, anger, all of these things fester on our identity. And this constant obsession with identity keeps us away from revelation. Our obsession with the me keeps us away from any revelation.

And revelation is such an intimate thing in your heart. So anyone can claim: yeah, I have had Atma darshan. What is that? I can claim I have Atma darshan. And as long as I get the feedback from the world which seems to accept that fact, then many times, just like if you tell a lie often enough it seems to become a truth. You see, so then because there is this constant goading in Satsang that you must come to Atma darshan, the mind may sometimes just offer it and say: yes, this is my state now, I've had Atma darshan. So remember: in spirituality, winning is losing and losing is more trouble, basically.

So what I'm trying to say is that for revelation to happen, for Atma darshan to happen, humility is the superpower. In humility, what happens? Very difficult to have grievances, resentments. Pride of course is the opposite. All that afflicts us, gets in the way of our remaining in stillness: all these mental belief systems, patterns that we have, all of them hardly have a room to operate.

Because the mind doesn't want us to be humble. The mind loves the pride of humility. The mind loves the pride of humility. But actual humility it hates. How many of us feel like we are at least better off than 50% of the Satsang sangha? 100%, whether you put your hand up or not. So that itself gives us the dichotomy, isn't it? If 100% of us feel like we are at least better off than half of the ones who come in the sangha, then where is that idea coming from? It's not just in Satsang. They did a study about driving and 90% of people said that we are better than 50% of people at least. But in spirituality because it's a inner journey with no outer mechanism really then it is easy to fall into that trap.

So don't consider yourself to be anything at all, as much as possible, till God graces you with his light, with his presence.

So one lady came, first time she did self-inquiry, she came to recognition of who she was. another lady let's say another man both are fictional okay so another man came he's been coming satsang 15 years no revelation of who he is. That should be enough reason for that first one, the lady, to become proud. Isn't it? To get proud about spiritual accomplishment is like saying I did something to make the sun rise today. And the very point of saying the word revelation is to show you that it is not our doing. Credit can be given for turning inwards, because that itself is rare. So let's give both of them credit for turning inwards. And the man who has been turning inwards for so many years may deserve much more credit. But there is nothing in spirituality to be proud of. There is nobody to boast about this fact that I am enlightened or I am free, I know something. Nothing like that to be proud of. So what did you do in that? If somebody has this posture that I am enlightened and you are not, you can ask them: what did you do in that? What part did you play in your enlightenment that you are now so proud about that fact?

So whether revelation happens or not, why I'm saying this is very important: because in the slightest of spiritual experience our pride starts jumping up. So remember, always in those situations: praise God. Just praise God. Even if you start by not meaning it, praise God. It's infectious. Something inside you will change. Give credit where it's due. Even if it starts off seeming like lip service and you actually want to show off about your own spiritual accomplishment, if you remember to praise God, then that praise will spread truly in the rest of your soul. The rest of your being will get filled with that light of praising God. So when we say jam see it's praising God. No, we give glory to God, glory to Rah.

So when your mind is really pushing you to take on the limelight for yourself, remember to praise God. Humble yourself, praise God. You see, how everything is interlinked. Because all of these things praise God doesn't sound very adita to us. What does it have to do with self-inquiry? A lot. Because self-inquiry, the real revelation that is meant to happen in self-inquiry, cannot happen if you're obsessed with me. If you don't give yourself a break from the me, then how will the Lord introduce himself to you? What did the ganeshw say, sound like he's talking about me actually. So uh they keep blabbering and blabbering, when will the compassionate one uh have the space to meet them or something like that. Maybe God is reminding me to shut up.

So it is not that our life is meaningless. The meaning of our life, the very design of our insides, actually of our outsides also, is to be a meeting ground for God. Our antagana is the rendevu point with God and the rendevu is such that we get swallowed up. Whatever we took ourselves to be, if you want to be adically accurate. Now whatever we have taken ourselves to be gets swallowed up in that meeting, and whatever little gets spat out is just to serve him, to love him, and to share his love and light. The apple is eaten up. The seed is spat out. The seed that remains is meant to just serve God.

But remember that the apple can regenerate itself. That's the very black apple you see of what is that snow white or what is that story where poisonous apple, a poison apple, because that which gets spat out to love and serve God can take on a specialness about itself, an idea of something special because of some so-called enlightenment happening to somebody. All of that is false. But this false ego can be built up on that, and that is called the spiritual ego. And the spiritual ego is the worst sort, because what will you tell the spiritual ego? So if you meet someone who is deeply embedded in spiritual ego based on conceptual spiritual knowledge, what will you tell them? You see, you must do the self-inquiry. What do you think the reaction will be? You are telling me to do the self-inquiry? You should do the self-inquiry. Who is telling who to do the self? You see, how to get through to them? So many times the construction mechanism of the false identity can be on overdrive, ironically using the basis of spiritual experience itself. That I-am-somebody-ness can be really strong.

Okay. So, how many of us know the rendezvous point of revelation? Know the rendezvous point? Know the meeting point where revelation of God's presence within our heart can happen. You know where you're supposed to go and wait for him. Don't know. You see that? No. Again is a confusing word to use.

So, this silence which the sages have spoken about, that holy chamber in our interior castle which the sages have spoken about, that which the Indian sages have spoken about, which is the living room for God where he delights to live. Have you been shown the door to that room or not?

You've been shown the door to that room in the form of the tools that have been given uh in the form of God's name in self inquiry and remaining open and empty. All the tools are there. You see, now does that bring us to a stillness? Yes, they will bring us to that stillness. Now we must learn to abide there, we must learn to remain there, because there's no way around that point. You see, you can't say: oh, I'm going to California so I can go this way, or actually I can go that way also, and I can reach, the travel time may be different but I'll reach. So to reach God, you have to reach God through the Atma. And to meet the Atma, you must go to your heart. You must wait in faith, in love, in patience, in humility, at that holy place.

On the wait, on the coming to the door: that we come like we can see behind our head and then we can, we can very well tell we are in our head and when we switch out and we go to kind of a place where God watches us constantly. And now we are doing activities at home and when our eyes are not always closed but we haven't, we don't feel like we've left the door. So I want to ask you about the one is the stillness of like everything eyes closed and going in and then there's the mind activity is the activity part and the stillness part is the snapping out of it also right with like conversation or so can you say a bit about that?

So usually what will happen is that you need that focused intention, focused prayer to come to that stillness. Then you will find that that stillness percolates the rest of your life, including conversations. Satsang can happen only because of that. So that can percolate the rest of our lives, so that doesn't go. But what is usually found, at least in my case, is that if I engage with the world too much and constantly, then I have switched to the mind, you see. Then that holiness, that remaining in the heart, is gone. So it's very important to keep rejuvenating that, to keep returning to that place, you see: to use the name, to use the inquiry, to use remembrance of God, to keep returning to that holy place, so that our outer life just becomes an expression of that inner light. You see, so then in that way we remain in that stillness.

But we should not be very quick to jump into this idea that it doesn't matter to me now whether eyes are open or closed. Many times we can get into this thing that for me now I'm constantly in presence, I don't need to. So it's very, very important to keep returning to this place. We must not look at it any way like it's a punishment or something. No. Oh, must I keep my eyes closed and return there? It's the highest joy. It's the most sweetest existence. You see, so we must, if the mind is already framing: must I keep my eyes closed and have this focus time for God and just be in that inner stillness, then already in the framing of the question there's a trap. You see, so the question could be: can I not just stay like this always? Can I not just stay inward like this always? Why can I not stay like this always? That question I can understand better. We're just sharing on this point all the tricks that the mind can play to take us out.

So just know that even if the transformation is not palpable, if the love is not palpable, if the light is not palpable, it is only not palpable because the mind, intellect, our sensory system, all of these outer tools don't have access to that inner transformation which is happening. You see, so there is never a reason to get frustrated in focused prayer. Because the waiting at the door, even for a moment: what does Ganeshwari say? One moment has given all types of freedom to us which are there: presence of God, to live in the same place as God, access to God's powers and abilities, and then merging into God himself in a traditional way of looking at it. He says these are the four types of liberation which are available to us.

Yes, he's talking about that.

This is very beautiful. So in that moment, when is that moment? You see, there can never be a time where one says: oh, that moment is done for me, I've had that moment. We can never say that. It's an encouragement for this moment to become that moment. You see, for this moment to become that moment. Now remember what we've always spoken in Satsang: in that moment when we are at the door, God has given himself fully to us. He has given himself fully to us. He doesn't know how to hold himself back. He has given himself fully to us. But he also knows in his mercy that our capacity to play this out on the outside is very limited. You see, so we may not yet have the words to convey outside. We may not be able to say: this is what I found, this is my reality. But that moment must never be considered to be past tense, and actually never be considered to be future tense. He says one moment at the door: that is the invitation to come to that door right now for everyone, whether the higher sage or the beginner on the path. You see, but in that moment every gift is given to us. What is revealed on the outside may be different, maybe limited.

And so, what in comparison to?

Yes. How would you know that you've been given the highest gift? You wouldn't know, like the capacity that we have for understanding, mind intellect, wouldn't know. Like I keep saying, it is not invited to this party, you see. So it does not know what the Sufi is called Marifa, it doesn't know, you see. And what is revealed in the heart, many times, or 99.9% of the times, it is ineffable, we don't have the words for it, you see. So how will we actually tell. So then we just have to have faith in the words of the sage that when God gives himself to us, he's not holding anything back. A moment of coming to his presence gives the highest gift possible.

And so, where it becomes palpable to us: they said, I think it was Kabir Ji who said, open the veil and you will find your Beloved. So that revelation, that opening of the door where you find the Atma and you're able to say that I saw that holy light which is both perceived and unperceived, it is the light of this universe and yet it is the tiniest speck in my heart, it is there fully and yet it encompasses the whole universe.

You see, so this Atma darshan is a process, a revelation, the sweetening of that love, the sweet deepening of that love. You see. Now of course the intellect can make a contradiction there, saying: but at the door itself I was promised everything will be found. So why does the door have to be open? That's why it's called a door. If it didn't open, would it be called a door? That which is closed is called a wall. It's not called a door. If it doesn't open, it's a wall. So it's called a door because it opens. It open. It's like the mouth of uh the dragon. It can swallow you up.

So all the beautiful gifts, all the samadis, all the dasham, all the prayers of quiet and union and jubilation, all of these are there at the door and the opening of the door. So the point I was trying to make also is that when we use the term waiting, it can seem like waiting for a bus. But it's not that kind of waiting. So the bus is 20 minutes late, we start getting frustrated. The waiting at the door, even if you waited for a trillion lifetimes, would be the highest, highest gift possible. That waiting. Imagine: Ram Ji lived in this house and you could just wait at the door. Is that frustrating?

Father, wait at Ram Ji's door. Suppose you were given the job of a guard at the door, the duarpal of theund. And suppose that as the darpal, as the guard, you could never meet him palpably, but you know he's inside. You know he's inside. Would that be a frustrating experience? And how long will I be just a guard at this door? I want to be a court here in the in the court in the dhar. I want to be, not possible. You see, because most of us at the door itself will drown. There's nothing left to judge. If you just keep yourself there with faith for some time, the love there itself will kill you in a good way in a good.

So there's nothing like mashabri. That's why I keep saying: suppose that Ram Ji, that ending which we keep looking at, that part never happened. Ram Ji never came, he didn't cross that path in the exile. She spent her whole life like that and she left the body. Would it be a wasted life? It would be, you know, 60 years just waiting, waiting, and then dying. It's the most beautiful life. Most beautiful life. Of course, the cherry on the cake is there, that he came and gave her his darshan. I'm not denying that. But it would still be the most beautiful cake. Imagine. What a life of faith to lead like that. It's not hidden from God's eyes. The door is never closed from his side.

So the better example is that in Indian temples you go to the sanctum sanctorum. You see, you go to the sanctum sanctorum, 99% of them are very dark. The garbha griha is very dark. So you wait over there, initially you can't see anything. Of course, the priests want you to get out very fast, so you haven't seen anything. The priest is saying: go, darshan is done, please, and you're like: no, no, wait, wait, wait. But suppose we had access and you could just stay. And there are many temples which are neglected like that, with no priest to bother us. So we can go there. You wait over there, after few minutes it starts revealing itself. No, what's there in the sanctum sancturum? Because the the scientists will tell you the rods and cones of the eyes. I don't know what we studied in school. Something changes and you're able to see better in the dark. You see, so the door is like that.

You see, just like when we look at the sun, we can't look at the sun. We have to turn away. It's too bright. You see, it's too bright. So what's the one who lives in our heart? Imagine he's the birthing father of a trillion sons like that. Our sun anyway, in the universe, is one of the smaller ones. So imagine that one who lives in our heart. You see, so slowly, slowly, slowly, our capacity to meet him grows. The love in our heart, the humility, the faith, the patience, all of these virtues that he gifts to us by us staying there in his presence, they grow, and more and more then we come to that supernatural I hope to find a better word for that but the supernatural dion of the atma within like whose light are we seeing whose light are we seeing?

Can we even fathom because we speak about these things so regularly now is the atma gyankendra and atma something and atma something else you see everything we can put the word atma so it become we become so jaded normalized regularized the idea but so we don't even shudder once when we say god's presence is there Where is God's presence? Oh, it's in my heart, you know. But my life is a bit of a mess. You can't say those things together. God's presence is there. Atma darshan is to meet the light of his presence.

But what has happened is very common these days. People say: yeah, yeah, I came to the inquiry 15 years ago and then I had some glimpses of awareness also, but I don't know, it doesn't stay, you know. It's because we've taken all the awe out of it, we've taken the wonder out of it. I went to Niagara Falls and then I went to see Taj Mahal, and you know but you know it doesn't. What are we talking about? God's presence. Who is God?

As a sage says: God is not some vegetables and fruits in the market, talking about God in such trivial ways. So we need to have that devotion, that love in our heart, that remembrance of that awe about him. How can we have awe for God? We can't have awe for God. We're too caught up in ourselves. We are in awe of ourselves, not the true Self. So much in awe of ourselves, obsessed. You see and please don't take like I'm saying like this: these are words that are coming from my heart. But remember that they apply to this fool more than anyone else. That I have to give this expression because that's how it's flowing from the heart. So because we are so much, so much obsessed, in awe of this one, where is the space for wonder and awe about God?

We are taught as children: God is everywhere. You see, I don't know actually whether that's a good thing, because then maybe we start normalizing it then only. Suppose it came as a revelation. You know where God is? He's everywhere. It's present. Then maybe we have some awesome wonder about that. We can talk a lot of concepts about the I am. But in forgetting that this I am is the presence of God himself. So one is the forgetting of the presence of God. Second is the forgetting of: when we say God, who is it that we are talking about.

So one very bad example is coming to me, and may the Lord forgive me for this. Suppose we said: oh, hey, Pope, can you come here? Yeah. Yeah. So everybody will say: but that's so disrespectful. Or like uh yo shankar achara come come you see everybody will say have some respect you know so who are you calling you see so But we are so trivial with god oh yeah god presence is I am I know I am god's presence is here he who the holiest of holy ones would have to be a gazillion times to come to.1% of his glory. We have just normalized all that. Ram Ji is here. If Ram Ji is here, then where is that joy? Where is that wonder? Where is that amazement? How are we living?

Father, I'm sorry to interrupt you, but I'm a bit on fire. It's Mira. I think she asked this question about atma dashan and you quoted from some sages. I I just wanted to say I really want to meet you in your words in a way.

Thank you.

Sorry, just give me one moment. My daughter is asking for something urgently in Singapore. Let me just...

Yes, yes. Okay, I'm done. Sorry, can you repeat what you said?

Thank you, father. I said since Mira asked this question, what is Adma Dashan and I think initially you referred to a quote from a sage. I don't remember but I was on fire to meet you in these words. Yeah. And I just, thank you. I just wanted to express this and maybe to. And when you post to call your daughter I didn't feel you post at all.

Thank you. Thank you. Bless you. So I feel over and over, more and more, to remind all of us that our spiritual lives are much more full of wonder and awe than our capacity to understand. And the more we leave our mind behind, the more you will meet that joy, that wonder, that amazement. And it is in faith that you see that God is here. It is in faith that you see that God is here.

So God is offering us what? He's offering us his life. He's offering us his kingdom. His presence in the form of his kingdom. And we are exchanging that for what? We would rather have an ant's breakfast. Isn't it? What do we want? He's saying: take my life, it is yours. We are saying: no, no, can I have some money instead. Because we are driven by only our mental capacity to understand. So his presence has become normalized. We use very scientific-sounding words to express him. And what it means to lead a spiritual life has been forgotten.

One actually one sentence should have been enough. No. Jesus said the kingdom of heaven is within you. Is there ever a reason after that to grasp on the outside? All the sages have told us that the Atma is within our heart. What are we searching for? Where are we looking? What do we want?

So I know that somehow I don't know how it happens but this satssung last satsang both have been a bit coming out in a strong way but let it not be that our lives are just like this, you know: that you come, get fired up in Satsang, then Satsang is over and you're back to the mundane, forgetting God and forgetting that his presence is within you, and then you come back to Satsang and then I'm firing up. Keep that fire going. Use God's name. Use the inquiry to keep that fire going.

What does it mean that the kingdom of heaven is within us? That the highest expressions of the Lord, the one Saguna Brahman and the one Nirguna Brahman, they live where? Within us. Because they could not leave heaven. They can't leave. Heaven is for us to leave in our minds. We also can't leave actually, but in our minds we can. So if that is within us, if Ram, Krishna, Jesus, Allah are within us, what are we shopping for on the outside? He wants us to play a part in his life as the Lord of the universe. I like the term that just came out of this mouth: we are chasing an ant's breakfast.

You see, because that leap of faith has to happen. If that leap of faith doesn't happen, we will only be concerned about what this one said to me, what this one told, how she looked at me, how he said like that. All this rubbish keeping us away from God. How brittle is our spirituality? Please contemplate this question. How brittle is your spirituality? What is the provocation it needs for you to leave the Atma? You have the pathway to heaven. The pathway to heaven. What is the provocation needed to get you off this pathway?

You see the slightest whistle from the side of the road. No, you will go with that one rude word or one uh even generous word, right? We feel insulted immediately. We feel prideful immediately. How do we leave this so easily? Because Maya convinces us that our reality is this body mind. And that is why the sages over and over have reminded us: don't waste this opportunity. Don't waste the opportunity of this life, and now that you have come to Satsang, or any sort of a pathway to God, don't waste that opportunity especially it is said I don't know anything about these things it is said that human birth is very rare

But there are how many of us now 7 billion which is a number which is incomprehensible. You see, so the rare, 7 billion, one among us. In the rare 7 billion, how many have really turned to God? You see, it's already rarity and then the rarity. Imagine the odds. If 7 billion is a rarity, then within that maybe a few maybe let's say a 100,000. Let's say if you're being generous, maybe 500,000. Truly turn to God. 500,000. Don't waste this opportunity.

Because what has been promised to us by God himself is much, much more than you could gather up. And if you had all the joy of a million lifetimes put together living in God's presence in his home, one moment of that would be more than that. So when you exchange the moment and you switch from God to Maya, know that that is what you are exchanging. It is not the way that it seems. The way that it seems is: oh, I have a life of 100 years, in the 100 years if I spend my last few moments with God that should be enough. But you will not spend the last few moments with God if you've not spent your whole life turning towards him.

You see, now the exchange would seem scary if God had said: if you are in a family, leave your family; if you're in a job, leave your job; if you're in a body, leave the body: all these condition that God has made no condition. He said: come as you are. Isn't it? There are sages who lived in caves. There are sages who are householders. There are sages of all colors and varieties. He has not discriminated based on anything at all. The possibility to be with him and to live with him is universal. Humans have divided ourselves and oppressed each other and fought each other forever. In the name of him we have divided. We have killed brothers and sisters in his name. I can't even call it stupid. But he has not closed his door for anyone.

Yet every day we slam the door on him. I do that hundreds of times every day. And I'm pretty certain all of us do as well. In exchange for what? In Maya, what is so great that you got out of this day? Will it survive our death? Will it survive even our sleep state?

So Ganeshwar Gi asked in a very simple way this what are you doing you're constantly doing this outer seeming work. Why don't you worship him? It is not an exchange, you see. It is that when we worship him, he will take care of everything that is needed in our lives, everything that is needed. What are we doing? We have boarded the train and we are pushing the train from the inside. Isn't it? Let me make this train go faster. God is driving the train. You don't have to worry. As Bhagwan said: you boarded the train but you're carrying the bags on your head. So many examples. You boarded the train but you're running inside the train to go get there faster. This life was given to us by him. It can be run by him also. But we can run it into the ground. He has given us that choice. We can run it with our absence of love, with our lack of love, with our grasping for the me. We can create a living hell out of this life. You see, so the hell, if there is one, will be our creation. Heaven is godly. Hell is when we live here.

So really the question was: how brittle is our spirituality? How brittle is our love for God? On a scale of 1 to 100, how much provocation is needed for you to turn away from God? May I, you call me Father, so may I hazard a guess? I would say less than one. Less than one on 100. The slightest tinge: gone. God is forgotten. Me is back. And I'm not saying I'm at 100. I'm maybe at 0.00001, wherever. But it's easier to spot on the outside. So how brittle is our spirituality? How brittle is our love for God? If our love for God was strong, we would not forget him.

This is the example from 14 years ago. You took an auto. Now the medium has changed, it's no longer the meter. But your phone said the charges are 78 rupees. The auto guy says it'll be 105 rupees please. What happened? God heaven within a love, peace, joy for 28 rupees or something forgotten. Gone. You see. Somebody comes to fit the gizer in your house. Yeah. You were promised it'll be 500 rupees. This one says: no, no, madam or sir, actually 200 rupees more it will be because of xyz, 700. Forgotten God. The play of Maya: the play of maya like maya is not even having having to play like maya is just sitting there we are jumping into traps you. The Kabiji said, Maya is the greatest con artist. What great cons is she pulling in our life. The most regular ones. They're like April Fool's Day pranks and we are falling for them again and again.

So let's hold on more strongly to his love. Maybe not get so fearful about the smallest of things. All of us have this opportunity to live like saints, to be saints. And if there's some part of a pride which would love that, to be called saint, whatever, whatever, that's not what I'm talking about. Who is a saint? The saint is one who lives with God. All of us have the possibility to live with God. And remember that the saints were not different from us. They were given the same situations in life. They just had that little bit more of, I don't know, little bit more, where they were able to make that choice to stay with God instead of getting provoked out of it for the smallest reason, the little things. So that's why I love St. the res of Lizu, because she said just the little things.

Can we exchange that one moment with love? That one. Tomorrow start with one, then make it two, then make it three. 100 opportunities every day. That's all that's needed.

Very good. Thank you. I really enjoyed the interactive Satsang today. So many questions and I rambled on for 3 hours already.

Uhhuh.

Do you feel like atma dashan is possible for you or you've already discounted it somewhere you see that may be the key thing I want to tell you that it is not only possible, it is very very very possible. It is uni God has made himself universally available. Please don't get into any trap about oh it's very difficult it's very rare then this fool would not be sitting in front of you see how many I really sincerely want to ask this question possible for you or no

Yes, you can't. Yes, you can't. I'm not at all saying you can. So, the whole first part of satsang was how it is a revelation. I am asking whether we feel like the revelation can be given to us.

It can. It's very good actually you said this because it is not a question of our personal capacity at all. Everyone has the capacity to turn inward, you see. So do we feel like we can turn inwards and stay there with patience, faith, humility, love?

Yes.

Very good. All of us can do that. And I feel deeply, deeply, deeply: I'm nobody to put words in God's mouth, but I feel deeply that if that is how we spend our lives, he will grace us with Atma darshan, and not just with a fleeting glimpse of the Atma but as a living presence here that you can build build your life around. Yes. Yes or no? You see because the mind will come and say but I am not worthy. It is not for me. And in Indian spirituality we have hundreds of stories where the most seemingly unworthy ones in our minds have been given this gift, and their lives went in much worse ways than ours. You see, that is why I feel it's always important to say: tomorrow will be too late, but today is not, no matter what your history is. But we must turn the center of gravity towards him. Our life must gravitate around him instead of me. The central character in our story has to be replaced.

And how to replace, you know: stay in constant remembrance using the name, or use the self-inquiry to come to the truth of who you are. Remove all duality from your life. Or the only duality you keep is God's greatness and our littleness. That is the spiritual path. Basically, two wings of the same bird. See? Don't allow Maya's provocations in your life to put me back in the center of the frame. Keep the me as the side character, if at all.

Father. Yeah. I asked you for a chop-off last time and I didn't use it properly. I just want to expose this, just because you said: how brittle is your earnestness or whatever. My love and my dedication and my commitment and my everything is just, and I also recognize this. You gave this auto-driver example. I see how easy it is, you may think you're in your rights to say: you didn't bring my glasses in my restaurant for 10 minutes. I went to a restaurant which is run by a SA friend, a SA brother, and the team there is also SA, and we were hungry after I don't know 20 minutes. We didn't even, we had a bottle of water but no glasses, and Anna was hungry, she didn't have breakfast. At some point I got steered up and I asked for glasses and I said: we waited for 10 minutes. And this stirred up a whole thing. I could see like, in the day I got involved, and then I kind of, but I realized it was my reflection. Yesterday you had the quote saying: how did you realize God so that you have time to be angry and frustrated and whatever? And I realized how stupidly you can give your peace away.

Yes. Thank you. Thank you for sharing that. Your time, you know, just for little things, and how often.

Yes. And also how unforgiving I can be. The only way if we are going to make any difference, you see, is when we spot something we have to love the hell out of it.

You see, hell will not be fought with hatred.

Hell will not be fought with hatred, anger, resentment, grievances. Hell will not. It will only grow. We have to love the hell out of it.

I feel the truth in what you're saying because for a long time I fought it. Like I see this anger and I try to fight it and the more I fight it, the more it grows.

Yes. How many bottles of petrol will put out the fire? You see, so we add anger, we add hatred, we add resentment to the situation. That is only going to fester it more and more. We have to love the hell out of it. And this love is felt. This love is felt. And that is the only mode of healing that we know. To love even the smallness of me.

Yes. So you say for example: I want you to chop my head off. Some of you say that. You say it because you know that there is love. You would not say that to everyone. You see, you're allowed. What does it mean? Say whatever harsh thing you want to say to me, because I know it will be for my good, so that my ego cannot fester. That is the expansion of chop my head off. Be as strong as you like. Which is beautiful permission. But I don't want to ever use that permission because I know that there's a great capacity here to get into pride. So let me always be patient and loving and humble in my expression with all of you. But that permission is much appreciated because that means you recognize that what is coming from here is coming from love and it's only attempting to heal.

Father, I also feel if I ask for a chop-off with your all your patience and love, the chop-off is going to come. Like, even if, because I felt it actually, like I was asleep and I would wake up in the middle of the night and I could feel my mind sinking in a way. I don't know if this experience is true or not, but that was my intuition of it. So I feel even if you're the kindest, if I beg you for a chop-off, somehow, energetically or at the higher level, I really feel it.

I know nothing about these higher-level things, but I feel like the job which came from here was just to take your medicine, that's all. Yeah. And if I can expose this during your Satsang today: I feel there is a tendency which is also toward Anna, and also towards myself. When you speak high I I I rejuvenate in it or something like that, and when you speak about the mind I see: oh, I don't like this. There is an adversity in me toward my own mind.

Yes, which I can see. Yeah. And the duality of higher and lower is also mental. I feel it is really something we should explore: that everyone who is on whatever path feels their path is the highest. Yeah. Anyone in the world who is following any path and says to you: I am on the lowest path? No. So it is again our pride which puts us in this place. No, just like everyone feels: oh, I'm better off than at least half my brothers and sisters in the Satsang. This is all pride. The pathways to God are not designed to be high or low. This is not good.

Thank you. Yeah. I take this.

This we must really look at, this capacity in us. May this path that is offered through this mouth be the lowest path to God. I don't want to ever say that ours is the highest path to God.

Something still has an aversion to being called the lowest.

No, it's not low. So may it be the lowest: it still poked somewhere. My resistance was not toward the path itself, it was more like hearing your words like if you speak about admashan oh this is good for me if I I yeah and if you speak about um how we must give a smile to someone on the street, then level, no level. Or you're doing so many mistakes a day and things like that: I'm like oh.

So I hope we can: this is exactly what I was talking about. That how do we know that that one moment of self-inquiry will be higher than that one moment when we smiled at somebody on the street? I'm very happy you said this part because there is a propensity in this mode to just feel like: oh no, but when we speak about big, big things, that is the highest path. But when we just talk about simple humility and acts of kindness, that's just moral science. Yeah. It's very good to notice this duality, which is very prevalent in non-duality circles. Duality is very present in non-duality.

What pleases God in our heart is the highest path, and that we cannot predetermine. That is only moment to moment. You see, when that is the meaning of living in God's will: if I'm going to determine high and low for myself, then what does it mean to live in God's will? And I'm glad you're speaking like this because there are many Satsang children who are going through this stuff who just say: oh, it has changed, you know, it used to be very high and pure earlier. So definitely I'm regressing. No. I'm just regressing over the years by God's grace. He started me off very high and now I'm just lower and lower and lower. So this is...

I also remember that you said we don't really know what happens in Satsang, and I should keep staying open and put, and not be defensive.

So if I can somehow in today's conversation with all of us squeeze out this notion of highest and lowest pathways to God. You know, there was a farmer, now you'll find this a very low story but I love this story. So there was this farmer who lived around Pandarpur where Lord Vitala is. He had so much work in his field that he couldn't take a day off and visit the temple, but he would just cry in his fields and that was his prayer. He would just cry saying: how can I meet you? Why can't I meet you? When will you meet me? That was all that he did. You see, and Lord himself left the temple and went and met him. So till this day, one day there is no darshan in Pandarpur temple because Lord Vitala goes and meets the farmer. Now in our high Advaita mind this is a nonsense story, right? What is this, all rubbish, you see? But those who live with God's love and faith in their heart, this is a very inspiring tale: history, let's not even call it a story. So if this is my regression, I'm very happy to be regressing.

I'm regressing with you, Father, in this.

I'm very happy. I'm very happy you said this part because there is a propensity in this mode, this propensity to feel that our mind has made us very rigid about these things. And I am also guilty of that. Maybe in the first many years of Satsang I would have also called what I was saying the highest path, or at least the most direct path, or some rubbish like that. So there is nothing like that. God, because the path is so revelatory in nature, has not made a guideline of entry saying: oh now adittans will be first in the queue, dwatans will be second in the queue, farmers will be last in the queue. He has not made any criteria like that. So this whole mistake: what I do is the primary condition on which the revelation of the Atma will happen, is a mistake. A farmer turns to God with his tears and adan turns to God with his question: which is the higher? We are nobody to say.

May I expose something else as well? Because I have this privilege of following two masters, yourself and another teacher. I also see this confusion of the mind at times.

It's very dvaita of you. It's not advaita of you.

Yes, I know. I'm very guilty, Father, and sometimes I feel this guilt and shame, and I also feel the toll, as in the weight or the detriment on my own heart.

Is the following stupidity or is the guilt and shame stupidity? The guilt and the shame.

Thank you. And the toll, as in the weight or the charge, the detriment on my own heart. And I just want to offer this fully, with all my heart and beyond all my heart.

Sorry, just one moment.

Yes, Father. It's okay if he comes on the Zoom. Come on. Meet my grandson. Hey. Hello. Hey, sweetie. Hi. That's so sweet. These are the guys that got married a couple of years ago when I was in Bangalore and I had some wedding cake. So sweet. Congratulations.

So seeing the innocence of a child brings you to the heart, and the heart is where we can get his darshan. Is that a high path or a low path? You should just take this kind of thing. We have to throw this out somewhere.

Can I share one experience? I was Anna's, Anna's father came to pick her up to take her to Romania last year. I was helping them to check in at the airport in a very busy crowded situation. It was a low cost area. I said to George, I'm going to check if there is a disability office or something where you guys can check in with priority. So I went and I asked this man: there was a priority queue and I asked a gentleman, hey, can I please ask the officer if I can check in with a disabled person. And he looked at me and at Anna and said: oh ma'am, this is the right office and you're the next. I said: no, no, I just want to check. And he said: no, no, ma'am, you're next. He was very convincing and said there was a wheelchair person before you and she just checked in, so this is your line and you are in front. So I brought these guys, George and Dana, in front after checking. And I was so touched by the love in this man. I didn't know him. He most likely didn't have any spiritual experience, but I was so touched. So I closed my eyes in that moment and I blessed him and I blessed those that were standing in the queue. And that took maybe 10 minutes more just to allow Anna to check in. And when I did that, just everything vanished in this light. And that was probably my first experience of this kind. And I also want to, because when some other experiences came there was this fear that maybe I take over energies or something, and I just want to offer this fear up and see God's grace not to block anything with my limited capacity for understanding.

Thank you. Thank you. And there is this prayer in my heart that I can share with everyone without any pretense, or just in simple way, maybe. This is a lot but no, there is a bit of tightness in.

Yeah.

So I just, if healing has to happen I pray for that, if something else happens I'm also grateful.

If I may have faith to see the guru in all. Can we sing some bhajan? Somebody's learned some abanga. What is it?

Glory to God, Father. And thank you. I am here with you. Thank you.