'I Don't Know' Means 'No Position' - 16th November 2017

Is the script written?

If I say within you, actually 'script' has a concept of time. So although we can say that everything is predetermined in destiny, it is a concept just to use in this realm to give some clarity to this. Practically, does God need a script? He doesn't need one. But something happens. So it is the will of God. Rather than saying whether it is scripted or not—which would mean actually that God's will is actually written down somewhere and there's a script that He's following—this is actually beyond time. So at one level you can say everything has already happened. At another level we can say that nothing is ever happening. But rather than worrying about what the script contains—because after 'Is it scripted?' usually it's like 'What does it contain for me?' or something like that—if we don't concern ourselves with that, you say that everything is happening in the light of consciousness, on the screen of consciousness. Therefore, whose will must it be? The will of consciousness. Now whether consciousness has a script which consciousness is referring to, or it is completely on the fly, these are concepts which are limited in time. But consciousness is prior to time. So why is any of this happening? Consciousness. Who is it happening to? Consciousness. Who is doing it? Consciousness. Who's experiencing it? Consciousness. What is consciousness? Qualitatively, if you blank it, it is the dynamic aspect of the Self. Don't escape that 'I don't know.' It is fantastic.

You asked for me. Only a concept needs your belief. Truth does not need your belief. I have to do this often, isn't it? Can you believe this glass? You only believe a concept about it. You can believe the label of glass is 'glass.' Without 'glass,' it just is. Whatever is, is. So the truth does not need a concept about it. Where was it needed? It was needed somewhere when that would need your belief. Even the perceptual realm does not need a belief. Even that which is perceived, does it need a belief? I don't need to believe a coconut is a coconut to drink from it. It's prior to memory. A child knows how to drink from the milk bottle. Does it have a concept, 'Oh, that has milk in it, so I drink from this'? Other than saying instinct, we can say there is a supreme intelligence already which is running this world. We have relied on our belief system for too long to try and pretend to run our life. What is the source of all of this? That must be within. God does not need anything to believe anything to run this world, to run this life. That's why I said all confusion is really confusion about 'I.' Once you see that consciousness is just an aspect of you, you see this very meaning in those 'I don't know.' All these tools which are available for the inquiry, like 'Who is the witness of all that is moving?'—you just cut the glue and then don't have any concept of 'no response has to come,' 'no answer has to come.'

What is your boundary? You simply do not imagine yourself to be something. Right there, people feel small. If some visuals are coming from the mind, allow them to come and go. See if they are within you or outside you. What is the boundary of that within which all things are arising and falling? The point of the Guru is not to give you answers; it is to shake away everything that you know. All these concepts you know, like dust has collected on the being... okay, don't take it literally, it's just a metaphor. Nothing can collect on the being. It is to use a metaphor: all this conceptual dust has been stuck onto you, and satsang is the bath. All this conceptual dust is being cleaned away right away. Now don't use the bathwater as your new belief. Empty of all notions. Find out if anything that might be arising is bigger than the space in which it is arising. Now some will see some feeling is arising, some will see some interpretation is arising, some will see whatever sensations that are arising. See if anything can be bigger than that in which they are arising. And once you see that it cannot be, see that everything is arising within you, but you're not you personally. Therefore, nothing is bigger than you. Nothing can make a scratch on you because you are no-thing. To use another popular metaphor—it is also not true, it is also a metaphor—suppose you are the space in this room. That means the space is concerned by what is arising or not? Is the space afraid of anything that is arising? No. So how can you, which is the space of that space, and that space of that screen—just your dynamic aspect—be concerned with anything that will be coming out?

Do I give the word, the sound? In confusion, stay with this. It's easier this morning. This morning, an aspect of you took birth as the universe. But that aspect of you believed itself to be just restricted to one body. Now coming to satsang, I am reminding you that that which took birth is the body of your dynamic aspect. You is a great divine hypnosis that you can believe yourself to be something which is so tiny, so limited, so constrained. That which is the source of the projector and the screen has considered itself to be just one of the characters of the movie. That's why the question is: Who are you? Who am I? The identification with the character will dissolve in this. You will find that nobody is the character. All these boundaries have just been perceived; they don't define you. You contain them; they don't contain you. Don't believe any of this, but check. Are you defining yourself? And this truth needs some definition? So actually we can say—you don't have to say it—that you did not wake up in the morning; the morning woke up in you. Once there was a very learned seeker who went to the sage. He said, 'I have a problem.' The sage said, 'I'll help you. I have a spelling later.' She finds... wait, I must be clear. The rainmaker...

All these boundaries have just been perceived; they don't define you. You contain them; they don't contain you. So, don't believe any of this, or check: Are you defining yourself? This truth needs no definition. So actually, we can say—you don't have to say it if it's not true—that you did not wake up in the morning; the morning woke up in you.

Once there was a very learned seeker who went to the sage Atmananda. There's a beautiful sage called Atmananda. So, this very learned seeker went to Atmananda and said, 'Will you share the ultimate truth with me?' And Atmananda sat quietly. You know, in the olden days, the sages had to be plotted before they would speak. So, this seeker kept plotting: 'Will you share? I'm here. These are my credentials. I went to this school before. I have learned all this. These are my spiritual experiences. Please share the ultimate truth with me.' And Atmananda was just sitting quietly, just looking.

As it always happens—it very often happens with me also—after a while, the seeker gets upset. 'I've been asking sincerely. I've been asking with full devotion, and I've asked you over and over again. I feel like you are very egoistic that you're not answering my question.' Then the sage looked at him and spoke. He said, 'You have been asking, and every time you have asked, I have answered. But you don't hear the answer. If all that you say about your credentials is true, all that you say about your experiences is true, then you must be able to hear this answer by now, what I'm sharing with you in the silence.' The rest of satsang, the words of the tongue, are just so that you can hear this silence. What can be more intimate than this? I am that which witnesses the space between your two thoughts.

Who is there? Why have I to take a position in which all is in me? I can see everything is in me, but why? When I am in silence, there is the witness. In silence, there is no madness. It is only Brahman. It is only Brahman. So, when you say 'all is in me' and 'I'm awareness,' I find it very, very uncomfortable. I find it very, very uncomfortable because to witness, I have to preserve myself. 'All is in me'—I accept it, but it is not required actually to dissolve in Brahman. I mean, if all is in me, it is all Brahman. This silence witnesses this. It is not like this. You have to remove every time I pick up this form that is always in me, and I am not a container. It is a request, Father. What am I doing? It is not a mental exercise. We have to smell now what else you hear in the silence.

So, I complain about concepts because food is in the person and what isn't. Our masks are so bound to hurt. If all this is Paramatma, then how can you have a problem with anything? This is making you cry. It is my heart, actually. It is boiling. Which is running? Not mine.

What is my query? If I raise it there, then it is not true. I am at my Father's feet. Then this academic engagement, wanting the right answer, can bother you. At my Father's feet, what else is of any value? Nothing is offering you any... On one hand, I am trying to get this concept and I'm understanding whether there is awareness or not, and on one hand, holding on to my Father. One foot is not my advice to you. Both hands, head, feet, everything at my Father's feet.

I have told you right from the very beginning that because you must be a unique one, the problem and others, even practical or impractical, upon the Upanishad that I become that kind of a thing. Like the mind, it is a kind of like—I mean, then automatically there is weight and perfect control to be aware. And like, you know, it is my responsibility to run the play. That surrendering is not happening. That's why I'm saying that to be at my Father's feet is the best advice for you, because I have to say today that you have not understood awareness. So, can you please forget about it? Fine, Father, I'm out now. But who has been able to understand this?

If awareness sounds like something you have to do, then there is an idea of awareness which is not what I am talking about. And when you try to unlock this puzzle, you just add to your anxiety. So why you want to do all that? I am telling you the simpler way. No, I choose... and for a long time, I'll explain the difference between perceiving, attention, awareness, all of these things. But now I'm giving you an approach which has no escape routes: remain empty of all notions about yourselves and stay at my Father's feet. Both are the same. As you remain empty of any notion about yourself, that is my Father's feet. As you remain at my Father's feet, you are empty of all notions about yourself. But if you are at my Father's feet and still have notions about yourself, then you're not it. Then there is one hand here, one hand there.

Just like when we run out of moves, we come to satsang. Now when you come to satsang, the mind has run out of moves. So, this is very auspicious. Allow it to run out of moves. Come to the 'I do not know.' It is very good because, as you rightly said, otherwise it becomes just academic. 'Oh, awareness is a faculty that I have and it's something that I have to...' Just better forget about it. It's easier to know. One hand on Guruji's foot and one hand on the mind's foot—that is going to be a lot of suffering. And then only it can be confusing because it can feel like, 'Oh, but I am at my Father's feet.' Why is it still happening to me? Anytime you pick up any notion about yourself, any idea, then know that that is holding on to the foot of the mind.

And now, if it is my Father's will, if it is His grace, that He Himself puts His words in your mouth, then they will be the most fragrant words in the mouth. You speak them. So, while you're saying the requests have been received with great love here, before surrendering all these sticky, sticky things in certain... and they are... this is very nice. You want me to read it out to everyone? Still, then, to work. You want me to read out what you've written, or it's... you can. It isn't a deliberate... unless you realize it, you just don't see that you're living as a concept. We are just so used to always relating to the mind as ourselves.

I love so much what you're visiting, but you always say that all is all. All confusion is about the 'I.' At the root of all confusion is confusion about the 'I.' At the root of all suffering is confusion about the 'I.' Thank you all so much for being in satsang today. Guru Sri Mooji Baba Ki Jai. Guru Sri Ananta Ji Ki Jai.