Is There Anything That Divides Your Existence from That Which Is Aware of It? - 21st December 2017

You—I have to tell you this clearly—there is no human in you. You're not telling what will look like when you woke up late, so forget about dormancy. So what you're saying is that right now I'm fine in the natural state, but can you help the future? Suppose your biggest confusion in life was where the sun rises from. So satsang is like the sunrise time, you see? Every trace of darkness becomes clear. You check it a few times; it becomes clear. Now, there will be other times if you go during some other times of the day and the sun will be in various positions. Where does it land? People are released. What I'm saying is that even if there are times in which your mind is muddled, we are checking now that in reality you have never been muddled. Is it clear? So that which is hankering for a state and wanting that one particular state to stay, is that the real you? No, it's the one that wants something to stay.

Starting this idea of eyes closed, this is eyes open for some time now. Same theory. All these confusions, all this will go. You know, you already said millions of years you worked at picking that up, the habit of identification. So two years, you know, you catch the moment in which something but the Self exists and you bring it to them. I was so clear. I was like, okay, so for now I've always gone to relations.

So what it means is the biggest deal and it is no big deal. It is no big deal because it is just so natural, and it is the biggest deal because it is bigger than any deal the mind could offer. Sometimes he says, "Feeling so much nothing."

What sees that? Is it a multiple? That's okay, but what sees it? Don't worry about the content of what is seen. Tell me about the one that sees it. Is there an entity sitting there juggling the nothingness or the somethingness like that? "I don't see... no, no, I like this more, this one is that." Is it like that? I don't know what it is. It is clearly visible that there is the one that is aware of this, the one that I am. What is it actually now? Not where you can move, but what it actually is now. What is it? Rather negative? Empty? The question is yes. Now, when you zoom into the something part of you, in that something part of you there is an aspect which has this question, isn't it? So it is not a question in reality for you, but it is a question which comes from that which is the play of appearance. And one of the energy constructs is called the mind, which says, "But why can't it be more like this? Why should I have to do this or that?" Let it be. The voice is doing something. It's the same as words which are coming out now. Can they give me a glass of water? It's just a voice. To feel that the voice can do something, to feel like this person, which is just an imagined entity, can do something—this is by thinking that, "Oh, I have this very fancy English butler," and then that fancy English butler shirt, yes, he's read to you. What is your attention reporting back to? Does that question help you to see that even these qualitative distinctions don't matter here?

I don't see that. If this space is not completely calm, what is gone? It's gone. I would like, struggling to bring it back.

What is your natural beginning of this moment? It's gone. Actually, we've been waiting for that which never left, waiting to become that which we have always been. We say from the beginning, start talking to my consciousness. Our consciousness should happen at the end with what is actually being said. Remain as the center. Because you are the Self, can you leave it? Then why did the Great Sage give us the instruction "Abide in the Self" or "Remain in the Self"? What could it mean when Advaita is clear to me? It could only mean that: don't pick up the pretense of the false. And the only way to break up the pretense of the false... okay, pick up a pretense about yourselves. How do you do it? If you were to pick up no pretense, suppose the instruction was the opposite: "Don't remain in the Self." What would you have to do physically? Then we call it surrender or avoidance or letting go. It is the pretense of individuality which is seemingly complete, and that seems to cause confusion about who I am. And this confusion is suffering as time allows. Consciousness has given to itself so that it could enjoy this play as a play of delusion first, and then the play of stepping out of delusion. The mind could exist separately and then force consciousness. So the thing is that it again depends on what you are referring to yourself as. And if I am sounding like a bit of a prono without me listening today, it is because many times we can start with some sort of a level confusion where you can see that it is consciousness that is doing all this, awareness is aware of it, and I am just compared to all that, so I can't do anything. But I don't want to leave you with that idea about yourself either.

That's why almost every day I'm introducing you to your own unlimited being, to show you that sometimes they just look sheepish. You just feel like, "This is too much for me, I just want to eat you." I'm not saying this if you want to be a nice, limited spiritual something, but your spirituality in itself is showing you that your reality is so much broader than that. It is inescapable because your heart is longing for this and you're discovering it for yourselves. So all this question of what is voluntary, whether I have free will or I don't have free will, all depends on what that 'I' must be first. Whether I have free will or not is dependent on what I know. But you are recognizing the fraction of the Arjun position. "I am not Krishna before, I still have that."

Okay, what I am showing you is that you are Krishna. Maybe it is what I see, it is what you see also, but how you interpret it seems to be different, like the interpretation of what is being seen. Okay, look at the mind, it'll cooperate also. So you see that that energy construct, that which we call the mind, is fine. Okay, what else do you see? You see all this phenomenal appearance also. You're perceiving all this. You are the mind, you said, come and go also. You can sense some sensation in the body if you were to look for it. If you were to really look, you'll find that some other strong emotion can also be present, can be. Then you are aware that you exist. So we looked at the world, we looked at the body, we looked at emotion, thought. Because of the person, anyway, it covers the perception. We become one who has got it all, hasn't got to get it. Did we miss that person here? But even in all the sensation, was there a person who has not recognized the truth yet? Nowhere did we miss it in the sense of you.

Okay, so look for the person. Look for it in the world. If the body goes away, okay, let me... what you also be there? It might not be so much that you're not seeing it so clearly; it might be more that there is something like a precondition that "I have not yet seen that." Suppose you clear all preconceived notions and you are speaking like a young child, and I'm saying to you that the one who has not seen it yet, let's go looking for that one. Or the one who is looking for finding freedom, or the one who is yet to recognize the truth—let's go looking for it now. Let's look outside first. Is it any of these ones, the one that you were talking about not seeing it yet? Let's look in the body. Do you know anyone there? The mind is... what is it? An entity? The mind, yeah, it's like a set of words. Can the set of words find something or have something? They don't have that power. The mind cannot by itself find the truth. The word is not applicable. Words are there, but has it found it? It will be booted. You must not need a one-self, isn't it? Because all concepts are changing, part of the realm of changing things. So what is that which is beyond any conceptual knowledge? That's what I was saying the other day, that "I don't know" is getting... it is not you. You cannot leave. Attention is what is connected to attention in any way.

The mind cannot by itself find the truth. The word is not applicable. Words is there was it found it? You must not need a concept, isn't it? Because all concepts are changing, part of the realm of changing things. So what is that which you are beyond any conceptual knowledge? That's what I was saying the other day, that 'I don't know' is getting... it is not you cannot leave. Attention is what is connected to attention in any way, but the attention is like a dog on a leash. It can stretch out as much or as little as it likes, but it can never leave the owner, which is the Self. It's not seeing anything other than exactly to see that attention never leaves you. And that is what I was saying, that the distinction between outside and inside resolves. And then you try to force one to stay inside, just do like this or take a particular position, that itself becomes the position for the mind to take and itself comes as the taker or the judge.

But you left that he is associated as non-self in a sense. That's what my experience is like. Relaxed mode, I can feel the presence and the body, any much absolutely not, you know, attention comes in so the next mode.

So this is very good. Exactly. Do you think it's not? Because don't make knowledge out of any of this. No, no, not even that. In the sense of don't have to hold on to the truth in any way, because every time you check it with the same only. We said very beautifully, you say as mahadeva's a lot and opted, I seem to be in the world, my attention is relaxed, I find myself as the presence which is so. And when my attention itself shooting dissolves, the spring is gone completely. By both of the extent you cannot even find the spring anymore. There is only this no-thing which is the Self.

Now, with the rising of the qualitative aspect, what happened to the attention? Make this mean it meant very emotion. The 'me' is present. It never makes it. It's meeting sensation, emotion, and the presumption comes that this is happening to me. If you like, when somebody comes in front of us, automatically see they're judging that. So the mind is offering this interpretation automatically, and you will find that to keep your attention away from the interpretation from the mind can seem like a very difficult dance. But you don't even have to do that. That's why you remember the ETM example, right? Even if attention is going to it, you will find that belief is simpler poverty now. Because you seem to be undergoing a lot right now, it might seem like it is not, it is difficult. So for three days, you don't worry about withdrawing even belief. You will relax a bit and then in that relaxation, there will be... she is to say, don't be so at this one point where they even don't in the midst of all this panic if you're having such beautiful themselves like attention being described in such a beautiful way. Everything in life gives us some gifts. You might not see the right is everything. So all the Self itself alone is.

Now, what can happen sometimes is you can say, 'But why don't you say that the mind is to be let go of?' because these also are Self. And this is true commercially. So the fact is that it is that aspect of your being, that aspect of your dynamic Self which is convincing you of your limitation, and you come to satsang as patients of that limitation. As long as consciousness is enjoying the delimitation, it doesn't come to satsang immediately. So the play of all of this continues to be the play of the Self, Self, but it is playing now in this way that is a man, I have the subtlety chicken called limitation, and you come to yourselves asking for a solution for this affliction of limitation. Your Self is reminding you that your document something substantially changed for the Self? Substantively nothing. It's almost like you see an exit on the road. You can believe in half vertically, but also it's almost like that. It's just the belief that is.

But also when you see it as part of you, sometimes like this, sometimes like that, can ever make a template. Sometimes you have to be reminded that there is a greater aspect of you which is not phenomenal at all, and sometimes you have to be reminded all of this is actually just you because in the distance it seems like it's been getting. So we say greater because it is that which does not come and does not change, does not come and go. It is that witnesses even the lay of the land, very politic realtor criticism with petit. That's why the hanging thing example is also available in one, but qualitatively is finger. You would not see here there is me making seems to make sense manifest as there is no thing manifests. It must manifest as everything easier. And white separates itself into color; it has to separate it in all the colors. But also interpretation, yes. So the separation never actually happened, but in the qualitative play, everything is there. And that actually answers a lot of confusion about why is there violence in the world, because all the aspects that can be tasted are present in this actually.

What exists? I say, okay, make it easy for me, make it multiple choice. So when you say what are the options? What is it? What exists? What could be? Because it is playing as if it is an object in... if you left that precondition, what the dynamic Self would be sitting. So wonderful, wonderful satsang. Thank you all so much for being in satsang today. That Lucy would you be lucky.