The Knowing of Attention - 15h August 2016

Right. So very slowly can zero down on this point. And actually, echo is coming a little bit again, so you can mute for a while. So you say, "Yes, I know this. There is a knowing of this." Uh-huh. Now this knowing, what is this knowing? You see, that is what we are looking at. What do we mean by knowing? Why do we use the word knowing instead of using the word walking, talking, hearing? You see, because it conveys something. This knowing, which is interchangeable with awareness. So don't let your mind be ruling in such a way where it can say, "Oh, but this is confusing." It's the same thing. This knowing... who knows what this knowing means? You—you say, "I'm more comfortable with the knowing," therefore you must know what knowing means. Do you know what knowing means?

Uh, I know everything what is happening. I know. There is no doubt in that.

Yes, you know. You see, you don't hear, you don't walk, you don't talk; you say, "I know what is happening," you see? So therefore you know the meaning of "know." To know something, you know what that means. The knowing of sensory knowing. The knowing of sensory knowing, right?

Yes, but uh... the knowing of the "of" part... if you keep it aside... when I—if I ask you, what do you mean by knowing of? What does it mean, knowing of some... again, that experience of some peace, some currents happening in the body. That's where I'm stuck, I guess.

Yes, no, you're not stuck. The peace is coming, but you're not seeing the peace of—you're not seeing the joy of—you're seeing the knowing of something, you see? So you're using the word knowing; you must know what it means.

Yes, I know how it feels like.

How does knowing feel? This is very good. Don't get disheartened. I know for the mind it's very crazy, but don't get disheartened. This is very... how does knowing feel?

I guess the more attention goes to the what is happening in the body, uh, rather than the experience...

Yes, but this is also known, isn't it? I'm purposely not using the word awareness. I'm saying that even this movement of attention is also known, is it not? And if some of you are new to Satsang, just to make it clear that when I'm speaking of knowing right now, I'm not talking about the conceptual or mental knowing. The knowing of a concept is not the knowing that we are talking about. This knowing is the Primal knowing which is synonymous with awareness itself. Don't expect to find anything phenomenal. You will not find anything phenomenal, and yet you cannot miss this which is not phenomenal. It's simpler than this. You say, "My attention is going there," and I said, "This is also known, isn't it?" Otherwise, why would you say it if it was not known?

The one who knows it is not clear.

Yes, but it's not you. The movement of attention is not known by you. When you say "you," uh, immediately the identity comes in.

Yes, but even that is known by who?

Yeah, okay. Let's put it this way: the movement of attention... the attention is going here and there. Is it your direct experience, or someone is telling you that this is happening?

Yes, it is direct.

It is direct. Very good, very good. You see? So the knowing of this direct experience must be there for you to be able to report it.

Yes, yes, yes.

And you know that this knowing is there. Don't worry about what this "you" is or what it looks like, you see? Even to say that there is a knowing of this direct experience is your direct experience. You're not making it up, or nobody else is telling you this.

All this is direct experience.

All this is direct. So there is a knowing of this knowing. That's what we're talking about. I'm not saying "you" know it, because if I say "you," you'll again say this sense of identity is coming up. There is no identity here. Often there is... Mooji also uses terms like shift of attention, the twist, silence, deep silence.

Yes, yes. Shift of attention... I don't see any shift.

Yes, but the fact is that even in your reporting this, it means that you are there to see the movement of attention, isn't it? Now we are trying to find: who is this "I" that can watch even the shift of attention? So for a minute, let's forget about any prerequisites—what must happen, what must not happen. For a minute we can forget about all that. Right now, the movement of attention is known by you, not mentally, but it is directly experienced. And that it is directly experienced is your direct experience. To the mind, these words are pure gibberish, I know this, right? I hope some of you are able to follow along because we have demystified all these terms, you see? That is why the fundamentals of Satsang—Satsang is very important, where we really demystified all the concepts. So when I'm saying awareness or knowingness, then we are not running to the concept of these things, but just to the experience of these things. You know there is something called attention, isn't it?

Yes.

So you know that there is a knowing of this attention?

Yes, I know there is.

Movement of attention, and it goes here and there?

Yes, yes.

You—