The Self Is Completely Known to Itself - 30th November 2017

Now, if your question is, 'Is that an object or a subject?' and you say that 'I know it is the subject,' you see, but how do I see this for myself? So you know you exist or no? Yes. What knows that you exist? Now, when you say 'I am' over there, it is the knowing of awareness itself. Self-awareness is evident in that statement 'I am aware.' Because when you say 'I am sitting,' you know what sitting is. 'I am standing,' you know what standing is. 'I am angry,' you know what anger is. In the same way, when you say 'I am aware,' it is the dissolution of the subject-object relationship, but it is the subjective knowing of it. Self-awareness does not know itself as an object, actually; it is beyond subject and object.

Maybe you lost me somewhere, but when we say 'I am aware,' what is it that we are referring to? You see, mind cannot capture it. All concepts cannot help you. It has to become very, very innocent here. There is no concept, no learned knowledge, nothing. And suppose here we are blank. 'I am aware.' What is the distinction between this 'I' and 'aware'? All objects are gone. We don't matter here. And this truth is apparent to you when you are empty of all notions. See, this is the conundrum: we feel that we will know it when we have the right notion of it. But this Self is completely known to itself. But when it plays with any notion of itself, it seems to lose itself.

Good evening. So if you pick up any idea about it, that is not it. And as you hold ideas, that is it. Now, are you able to articulate it? Not yet, anyway. Are you able to explain it, what you found? Is your mind convinced that you found something? No. Sometimes it can keep saying, 'Not here, it's not here, it's not here.' It just keeps saying. So independent of all of that, in this moment, you are it. Independent of whatever objects might be perceived, independent even of this consciousness, the perceiver. Some of these words might not immediately hit home, but at least they get seeded.

That which is aware even of your existence, even aware of the person, whether itself the phenomenon, you see? So step back. You step back even from this clear subject and object and we see that 'I am' over here. All boundaries between the dynamic aspect of the Self and the non-dynamic, the non-phenomenal aspect of the Self, start to dissolve. They start to fade away. Only the Self is here. No distinction is valid. Who is the subject for who? Who is the object of all this? It is gone. You sit like this. Camera, you could just capture the intent of it in a way, but not really, because all intelligence also is appearing from out of this one.

So it is not a sort of an inert seeing. Many times you can pick up this idea, and many spiritual paths also have this idea, that the Self, the ultimate Self, is like one—sorry to use the word—but dumb thing, you know, just sitting there. No. But it is the supreme intelligence from which all intelligence arises. It is the all-knowing from which all these different types of knowing arise. All this perceptual knowing, conceptual knowing, emotional knowing, knowing of existence itself—all of this comes from that. So that must be the source of all knowingness. But that knowingness is beyond mental comprehension, conceptualization.

That is the ground on which consciousness is born. It's not even ground; the ground, that nothingness from which all things arise. That which is the source of all gives birth to all and yet remains untouched. Dissolves all back into itself and yet remains untouched. So it might seem like 'I don't get anything' when I remain empty of concepts, but all of this becomes immediately apparent. You might not have the words yet to translate this insight into explanation. That is fine. That's right. Keep saying that you will go with any influence if you're naturally inside, because that is all that is happening from here. Isn't speaking of that what is most natural to you right now? None of this has ever been lost in reality to you.

Now, the only thing that we are dealing with is the world of symptoms from concepts. Because if you see that as I have no notions, I am not suffering, I am not missing the truth also, it is so apparent. But in the concepts, my individuality is not to come again. It seems like there is some magnetism in there, there is some power in empty grabbers. So that's why Guruji says satsang is a rehab for consciousness itself, by consciousness itself. And what is the discovery? Consciousness itself. I want to add this longing for this in your heart, then no other place in this world is this you. When you see the pristine reality of you, then the payoff, shrugging off all this conceptual dust, is the best. So we come every day to satsang to shrug off this conceptual dust that we picked up along the way, and our pristine shining truth is revealing itself.

Since my mind is filled with a lot of random ideas, ideas or thoughts, oh yes, to be done. And so if you want to think or put some effort in particular, is the mind only doing that or is it so?

So this we have to see: what is this mind? Who is perceiving this mind? I'm asking, is the mind perceiving the mind? It is not a secondhand report. This is not telling you what your mind is saying, and yet there is some hesitation in calling it 'I.' What is that? Because we have identified 'I' with the wrong thing for so long. So now producing, 'Oh, that one is not perceiving the mind,' and yet it is you, you see? So for a while it can seem like it is not 'I,' but it is 'I.' But it is a new type of 'I,' a fresh 'I.' Receive with fresh eyes. These fresh eyes that have not really looked at you, just presumed that the mind is 'I,' or who the mind is representing is 'I.'

Now, over the last few days I've asked you: who is it? Where is the person that has this life? Who's representing it? And you looked and you found nobody like that is there. But who is even making this discovery? What is the quality of that one? Definitely not the mind. The definition of the mind which Bhagavan used sometimes was the mind is nothing but a bundle of thoughts. So a bundle of thoughts cannot perceive themselves. This is a bigger definition of mind, but don't worry about that; we don't use them. So you stay with this place: what is perceiving it? What is coming? What is the space between thoughts? Then next, what is mind? What perceives this coming and going? Is it you? Tell me about that.

This is a question to all of you: the one that perceives thoughts and the space between thoughts, what can you tell me about that? And that won't be... and how you reporting on it? Is there a deepening of the perception? I won't spoil it completely for you. This beautiful contemplation of my Master says this is the piranha question: can the perceiver be perceived? As you contemplate this question, all ideas about the false that you considered yourself to be will start to fall away. The piranha eats everything in its path. Every word of this, fresh as fish like this, it will eat up all the concepts that you had about yourself.

Now we have a question like this, and don't change the question. But the mind will say, 'Let's go to am I aware now?' or let's go to 'Can I stop being?' and you already started digging a well with this question. Water is near. Believe this. Because it is appealing to you. Something is perceiving all the space between. This one, can this perceiver be perceived? I see you can only perceive the perceiver. Is this apparent? So is this your insight? What is the basis of this insight? What is the nature of that existence and how is it known? This is very good. Something exists beyond mind. Most in humanity don't even come to this recognition. So this is already very good. There is an existence beyond mind. How is this existence known? Or how is it?

See, just a bundle of thoughts and similar energy like imagination, memory—all of this is coming and going. What about this perceiver? Is it coming and going? What knows this? What is the color of this perceiver? What is the shape? How old is it? What is the taste of it? Any other experience you had like this? Have we ever reported on the existence of something that doesn't have any attribute and any quality? When something of this force or something so suddenly, so whatever, you just respond in some different ways. Good. You not be exactly like others, it's okay. What is there? And slowly, slowly my identity and completely, you know, this the same was and is talking very happily and includes today, but still with joy is also teased.

Is this perceiver joyful or joyless? If joy was not there, it would cease to be in the sense that when you're not feeling joy, when you're feeling sorrow and grief, is this the perceiver? Go independent of whatever the quality of the fading mind, because even joy is perceived, grief is perceived. Now there's another type of joy which I'll tell you about in something. Does that become very attractive to us? Tell me about the Ananda or Sat-Chit-Ananda. But here I have started saying these days that we want the truth for the sake of the truth, not because of the byproducts that it will bring to us. So independent of the byproducts, the longing in our heart now is for the truth itself. So this perceives the opposites of emotion, all pain and pleasure also. This is independent of this.

Now there's another type of joy which I'll tell you about. Sometimes that becomes very attractive to us. Tell me about the Ananda or Sat-Chit-Ananda. But here I have started saying these days that we want the truth for the sake of the truth, not because of the byproducts that it will bring to us. So, independent of the byproducts, longing in our heart now is for the truth itself. This perceives the opposites of emotion, all pain and pleasure also. This is independent of this, of any little joy, independent of any little joy. Don't set employment slips because that killing is never a rumor, just a little incident. What is it that perceives the coming and going of all things? Is that itself a thing? And that is not a thing. And what am I? Where am I? What is your relationship with this perceiver? Where are you in relation to this perceiver? Is where you are? Are you both at the same location?

Start with one. Where are you?

Yeah, 'we're here' means in the body? What 'be here'? What is here? Who you are? That you are this body? Then if you are not the body, where are you? Body seems to be here surrounded by other objects; it is an object itself. If you are not an object, then where are you? If you are not an object, can you have a location?

Yes, here.

Here means awareness. What is not here? What can hurt you here? What do you want here? Are you free here? Can you leave here? You have a big question here? Are they confusing here?

Now, what did we discover? We discovered that there is a mind which is the coming and going of these thoughts. There is a being, there is consciousness which perceives it, and there's a deeper aspect of the Self which is awareness, which is aware even of this moving aspect called consciousness. Now from this understanding, what is happening when we say we are shutting the mind? What are we talking about? Do we invent another entity? Is there everyone? What there is: mind, there is consciousness, and that which is aware even of consciousness. What is everyone? Consciousness. Now, there are multiple consciousnesses? You, consciousness, sometimes play with the mind, sometimes don't play with it at all. These consciousnesses have the question: how to get the mind? Who does? This is the thief which tries to catch the thief, posing as if it is a policeman. If you see the mind for what it is, then what trouble can it cause you? The fluttering of the mind is nothing, not even a gentle breeze. Once you see, will you want to shut it? So the mind doesn't have to move; it only becomes powerless as consciousness is withdrawing its belief from it. It becomes nothing but still, gentle movement of energy. But if you take on the project how to shut the mind, in the mind you have believed the mind again. And if consciousness wants to play that way, it will play that way. But this aspect of consciousness is here to remind you that our act is also mind. Try to be empty of that motion. How are you? This motion of how to stop the mind or any motion, is there a desire for something? Is it a boring nothing? I had a boring nothing ahead of you. And as you get used to this no-thing, the Ananda of this no-thing, the bliss of this nothing will become more and more apparent. So you won't feel like you're missing any joy or some feeling, because this joy is beyond you.

Krishnapriya said, 'Is my small daughter Rosa a sick placeholder in your heart?' Some feeling is in the heart. If you can't have any more real questions coming up, then we can end with the Aarti. Thank you all so much for being in satsang today. Mooji Baba Ki Jai. Pranam.