Satsang Compilation 2014 - 2024 (condensed Version)

The Master is worthy of our devotion, of our trust, and our love because it is only the Master which not just takes us beyond the personal, you see, not just takes us from this locus of the 'me' as I call it, out of this 'me' into something else in the world, but it is only the Master which takes us out of this world to that reality which is forever unchanging. So many times the Guru is referred to as a light, you see, but the Guru is much greater than any light that we can fathom. Because even the brightest light, in the light of the sun, the manifest comes alive. You can have the brightest light and you will get to see more and more of the manifest, but in the Guru's light, you see yourself. You see beyond the manifest.

I'm going to tell you a story and one of the most beautiful videos of Papaji that I've ever seen. So there's this man who comes, you see, he comes and says to Papa that, 'Papaji, when I'm sitting at your feet, then no problem. See, no problem. But when I go back into the marketplace of the world, oh God, problem, problem.' So Papa said, 'Then why do you leave?' You see? 'Why do you leave?' And initially it may seem like we don't really understand because, you know, you feel like satsang gets over, you have to leave. But the feet of the Master is not the physical feet, you see. So when Papaji said, 'Why do you leave my feet?' you know, then what is he talking about? He's just talking about the very presence of Papa, of the Master within you.

So that which you are experiencing now as the Master's presence, you hug that tightly and hold on to that. There will still be moments where it'll feel like you left it. So don't feel guilty about those times. Don't feel unworthy. Don't feel like you haven't followed instruction. That is the nature of the human condition and that's why we have satsang so often. But whenever you feel like, you see, you have some space, just find that holy presence in your heart and hold on to that. Then you will find that it never leaves.

The intention is not to serve the 'me'. The intention is not to build your narratives more. You're not praying for 'me' anymore. You're not praying so that something can happen for the 'me' anymore. But at the simplest level, it is more important to pray for something if you're going to instead worry about it. Even that is more auspicious than to worry about it because at least you hand it over. You see, in worry we still hold on to our individual will, our individual doership. We still hold on to individual belief in power, which is the absence of humility.

When we pray, this is a very important tip which I keep mentioning to everyone, that don't try to fix it for a past you or a future you. You see, just fix it for yourself right now. Which means what? Remain empty. Remain in the unborn right now. The past is over, you know, it's finished anyway. For the future, the future Satguru presence will take care of the future. Allow yourself to remain empty of all of these ideas of past and future. Just right now. How do you know anyway that it is the same you that woke up this morning? What is common between that you and this you? It's just imagery from a storehouse that we call memory, isn't it? A repository of seeming past experiences that show up and this is what happened, you see. And how much can we trust those images? They're completely doubtable.

And their purpose is that the mind will interpret them and make a linear story about yourself, about you that is so much beyond linear time. It'll insert you as if you were a character in this time-based thing and convince you about your objective nature, you see. The 'you' for whom this happened, you see, where is that one now? What is here now? This is the shortest journey ever. Quicker than immediate, you see, quicker than time. You are it before you can hear this, before now, before you heard the sound 'now', you see. What is here more immediate than immediate is your naturalness, your original face.

Who is aware of the now, the now, the now? Fresh every instant, completely fresh. Is the witnessing also changing now, now, now, or is only the appearances changing now, now, now? Is awareness one year older? Does it have some more gray hair? This that is here now is enough for us to be happy, actually. What is getting in the way of your being right now? So that nothing is what you need to be happy. Like Papa said, you need nothing to be happy; you need that 'nothing' which you have, you see. It is the false which takes effort and practice. The truth is just here. That's why I have to win, you see. I have to win because the truth is just here. You see, I can just do this, this, this, finish. The mind has to say, 'But yesterday when this happened, so much work,' and I can just do 'done'. Who's got the easier job? Because the moment is on my side.

Then you say, 'But Father, what actually when I said stop, God is here,' then the mind comes, egotism comes with the offer saying, 'But this is not enough because it's not always like this.' Yes, it's not always like this because you buy this stuff. This is the crunch question for all of you: if you still have something which you want from the personality, from the personal experience as it may be called, you see, and you want God at the same time, then it seems like a roller coaster. You see, it's like you want to hold on to the stuff that you think you have personally and also create more room for God to come. 'I don't want my stuff to go, but I also want God.' Wouldn't that be nice? But that is the mental way of living. You leave your head. You can do it, just leave it.

The mind may want it to be something else other than what we discovered. Reality is just what it is, is it not? Our resistance to that reality is what is called the mind. Our belief in what we call the mind is what is called the ego, which is just the same as the resistance. See, what you are discovering is reality. Reality is what is. The mind will tell you that it is too much work to not take yourself to be the body-mind, whereas I'm saying that it's actually too much work to take yourself to be the body-mind. So let's experiment with it together right now. Just don't put any effort for anything at all. Remain completely effortless. Anything that invites you to work, say, 'Later, we'll see later.' Let it come and go and tell me what you're taking yourself to be. It's that simple. It's that simple.

If you fall into the idea that organically, naturally, what is here is a person and we need to do the work to get rid of it, then that is a very strong mental idea which we cannot be free from. See, so what is important is to recognize, is just to see that right now there is nobody that I take myself to be unless I apply my mind. Unless I, as Consciousness, believe this to be true about me, believe my limitation to be true about me, I don't take myself to be anything. What's your name? Even that takes a moment, right? Just naturally you don't have a name. You don't have a form. Where is your body? Where is it right now? Right now, where is it, your body? You see, even that takes time to go and find. Okay, these sensations must be my body, the rest of it is a computer, it's a desk. All of these need notions. But just organically you are free, you see. That is the best news I have for all of you. Om Shanti Shanti Shanti.

If I consider myself an object, then other objects would be important to me, of course. If I am just this body, then this body is dependent on so many things, on where I live. If I were just this body, then all of these things become more and more important. But am I an object? Am I an object? And if I'm not an object, then what importance do objects have for that which is not an object? So for sometime if you just don't look at the auxiliary questions—the why, what, when, where—look at one main question, which is: who?

It's a beautiful example that Bhagavan shared: in which light is this world in front of you now? In whose light is it? What is shining right now? What is that light without which nothing is? Is it this physical light without which nothing is? Where is that light coming from, in the light of which even the sun is seen? The sun is perceived in whose light? See, this is the glory of you, that your being, your Atma, is the light of this universe.

How many of you still feel like you cannot find this being? It sounds beautiful, but what is he talking about? Is there anyone like this? Even if you're feeling a bit shy to admit that and you feel it's true about you, I've given a tool for this which is: instead of trying to find the being, try to stop being. Don't exist. And soon you will find.

In the light of which even the sun is seen—the sun is perceived in whose light? See, this is the glory of you: that your being, your Atma, is the light of this universe. How many of you still feel like you cannot find this being? It sounds beautiful, but what is he talking about? Is there anyone like this? Even if you're feeling a bit shy to admit that, and you feel it's true about you, I've given a tool for this, which is: instead of trying to find the being, try to stop being. Don't exist. And soon you will find that that is absurd because naturally you are present. This presence is the perfume of your existence, of your being. So stay with this presence here, with the perfume, and the source of the perfume is clear.

Can the one that is be just a sensation of perception? Are you just a sensation or a perception? Are you an appearance? You already know that you cannot be these things, and yet the mind can create this expectation that a certain appearance has to happen and then I will be free. Within you arises this space, and even this space is unrepresentable, except in some terms. From you arises this perception, attention, but even attention is unrepresentable. So you are that unrepresentable from within which arises all of this that at best we can try and use some terms about, like love. You may use the term love, but what is really captured in that term? That which is the source of all of this is yourself. All of this is shining only in your light.

Your truth is never lost to you. It only seems to get lost when you try to make it some story and you try to fit these truths, you see, into some story of past and future. You have to look and not find yourself. Like, look somewhere where you are not. Look somewhere where you are not. Go there where you can vanish or just not exist. Not even existent. Can you do it? So then, if that is not possible, then you must now not recognize that it is you, that one that is witnessing all these perceptions, including the 10,000 thoughts. You must now not recognize that it is you that is perceiving. You must say, you must feel like it is somebody else. Can you do it?

I'm saying to you that independent of whatever you may be thinking or perceiving, that self-knowledge is never forgotten. In fact, also these projections, these ideas, are also appearing within the truth and really unable to oppose it in any way, you see. But if you buy into what they are pointing to, you see, that is very mythical, you see. So like the thought itself is appearing within your truth, so it is what the thought is telling you, you see, which is outside of your actual experience—that there is such a one who now wants freedom, you see. That one is not your experience. Your experience is only the truth said clearly. The experience is here and now. One cannot deny one's own self. So what you are experiencing is the truth. What you're experiencing is the truth.

Now, if that has to conform to some mental idea you have of it, then that is called resistance or ego. When I say the truth is always apparent, it just is. And ego is that which is trying to manipulate it in some way, resist it in some way. And even its functioning is part of your experience, you see, therefore included in your truth. But once you take yourself to be what these thoughts are pointing you to, you see, then you come to a realm of that which is not your experience, that which is just a made-up idea of your separation, of duality. So all that is happening in Satsang is that you're learning how to let the movie be a movie.

Tom Cruise in the movie should realize that he is not in the movie, but that's not what we're talking about. Because we got so used to associating the instruction also with the character, that we, as the identification with the character in the movie, now try to play that out: that I'm not a character in this movie. Is it so? So we're not talking about the Tom Cruise or Jennifer Aniston; we're talking about that which is watching the movie. Our false idea that I was the character who did this and should not have done this, or needs to do this, is our idea of doership. Our idea of what should happen to the character, what experiences should happen to it and what should not happen to it, is the desire and aversion. And to take ourselves to be just the character in the movie, you see, not the entire movie and not the witnessing of it, is duality.

So these 3Ds of this 3D, it's just like a little child, no, holding on strongly to the rattle, you see, and just waking itself up and refusing to go to sleep. And you're just taking that rattle from them because you want the child to rest, you see. So this which we are sulking about or throwing a tantrum at God about, it's just like that. Like that little child thinking that this is what they really want to do, but it is not really in their best interest at all. They really want the rest from all of this. They want a break from desire, you see. And the break from desire does not come from fulfillment of desire. Fulfillment of desire usually leads to more desire, usually. That's why guruji says the belly of this one is never full, you see.

So I'm happy that you're realizing that that is not what this was about ever. It was not about coming to a God-assisted life, but more a God-dictated life. And in the switch over, the seeming switch over of power between individual power and the power of being itself, in the switch over process, this kind of tantrum may happen. But as you are realizing that you are that itself, then how could you resist that? See, it is a God-dictated life because this life belongs to God, but you are not separate from God itself. When we say Atma Darshan, all we are saying is that we come to a clear intuitive insight of God's presence within us.

But I'm completely clear about one thing in my heart: that this unfolding has the hand of God in it. I'm not at all confused about that. That it is God's guidance which is leading this messenger, this servant, this instrument to share this with all of you. And I feel like it'll bring a great depth to your spirituality. It will bring a lot of beauty to your spirituality, and your mind will not be able to attack you as easily. Your oscillations and all those things that we've spoken about for years will—it is my feeling and it is also my blessing that it will be helped greatly in this process.

What is the guidance and how should we start? The first step is something called Laya Samadhi. It is to use a rhythm or a flow of spiritually activated prayers or mantras to come to a dissolution or a stillness in the mind. So 'Laya' literally means dissolution, stillness. What I've actually done is very simply taken the beautiful Jesus prayer and made versions out of that to resonate with all our different personas or different conditions. So we all have a particular set of conditions which make us resonate with a particular aspect of God. My guidance would be to follow the simplicity of these words because they've captured the essence of what a prayer should be.

So in-breath would be 'Hari Krishna,' out-breath would be 'incarnation of God.' So you would basically go—and you don't have to breathe in any particular way—so when you're breathing in, chant 'Hari Krishna.' When you're breathing out, remember 'incarnation of God.' Then as you're breathing in, say 'have mercy on me.' As you're breathing out, say 'a sinner.' When you're breathing in, say 'bless my heart,' and when you're breathing out, say 'with the light of Atma.' And just trust that they work. These prayers just work. So you can try the three breaths. And when I say three breaths, it's in and out both; so one round of breath is one breath. And then there's a fourth breath. So if it's Krishna, we say 'Krishna' seven times, which is four times 'Krishna' in the in-breath—Krishna, Krishna, Krishna, Krishna—and three times 'Krishna' in the out-breath—Krishna, Krishna, Krishna.

I advise that don't start your day without coming to God's presence. Yes. So when you start, don't just rush into things and start replying on your phone and get into what is called doom-scrolling and all of that. Just keep that aside for some time and just first come to your center where God's presence is alive. Stay like that. Be centered in that way to the heart temple which is always there. Get the Darshan of God's light in your heart temple and then allow the rest of your life to move from there. Actually, once you come to that, then you don't have to do anything at all because God's presence is there. He will move you, He will guide you. Just allow that to move you. Don't pick up the false doership. You've done your part; you've come to God. Now just allow His will to unfold.

So start like that. Just be empty. Come with me. Because if you're going to oppress it with the spiritual seeker wanting to know, wanting to grasp, wanting to attain heart knowledge, then that won't—that will just delay the maturing. Can you have a life in your heart while not being empty in the head? Because the way Satsang flowed today was in this way: we start with open and empty, then the presence becomes apparent, palpable. Then we discover what our true life is and where our true life is: in God's light. And from there everything is different. Not necessarily different in the outer world, but it's like we shifted planets. The difference actually is bigger than that, but to go from the operation of the mind to God's light.

So what is there so much to think about this life? Same old stuff: 'I want, I want, I want; I don't want, I don't want, I don't want.' So I'm the travel agent for a different type of life. Then you have to come with me fully. You can't keep one toe in your mind and then live in God's light in your heart. So what is prayer? Prayer is—you can say it verbally or you can say it mentally. In fact, if there is only emptiness, that is the best. But if you're going to use the mind, then remember: use it to remember the name of God. Mental prayer then drops into our heart where even the chanting, the prayer, comes from a heart to the heart. Then our prayers become a communion with God.

Then our prayer deepens into a simple love, and to just hold this love for God in our heart is—we have not stopped praying. This is also a continuing of the prayer. Then you may feel like there is just a sheer presence. You're not able to say how you're being with that presence; just the presence is just so apparent and palpable. And the world, even if it is appearing, seems to just be like a gentle cloud; it's just coming and going like that. Something. So you have not stopped your prayer. And then you may have an insight of yourself which is beyond being and not being, beyond all the gunas. You meet yourself as the Nirguna reality, the Nirguna Self, Nirguna Brahman, Nirguna God, whatever you want to call it. And from there, what to even say?

So even this is prayer. For you to remain in the unborn, to remain open and empty, is also prayer. So everything—so like we said, if we look at the most gross, if you start with the body, to prostrate the body is to pray. Then with the breath, I've explained how we can use it as an anchor for your prayer. The Laya Samadhi, you can use that. Even the mind you can use to remember the name of God. If you're going to use it at all, then use it to pray. Once it's dropped into your heart, then it takes a life of its own. Then you are not going to say, 'Oh, now swarupa should come, then nishchala should come.' You can't control any of that. This is a Guru presence within itself which guides all of this to happen.

So then our life can become an unceasing prayer because we may be in the midst of a lot of activity and things may be happening, you see, but you can remain in the presence. You can remain in the love for the presence. If the presence seems too subtle, then you can remain in that, anchored in that love. It all depends on the kind of activity. So most activities actually will—there is enough room to chant while the activity can still go on. But if it seems like, 'No, no, it is too difficult, it seems like juggling,' then anchor yourself in the love in your heart and let that activity unfold.

A lot of activity and things may be happening, you see, but you can remain in the presence. You can remain in the love for the presence. If the presence seems too subtle, then you can remain anchored in that love. It all depends on the kind of activity. So, most activities actually, there is enough room to chant while the activity can still go on. But if it seems like, no, no, it is too difficult, it seems like juggling, then anchor yourself in the love in your heart and let that activity unfold. If something seems even anchored, a subtlety even beyond that, just the pure primordial, and stay there. And if you've gone beyond all of that and your true nature as awareness is apparent to you, then that is, then you're completely open and empty. Then pure perception can continue, but you've not left the prayer.