The Truth Which Requires No Label - 10th June 2015

Let's go here. When someone asks 'Can you show me?', then I know that when I say that your own consciousness, your own being is God, it can seem like a little confusing to the mind because I myself dealt with this confusion for a long time. Therefore I do not say 'find your being,' I don't say 'find out.' I say: can you stop being? And when you hear this question, you must really try to stop. Stop being. Because the question has to be tasted, you see. You cannot just give it to the mind and go, 'Okay, no, no, obviously not,' and then say no. You have to taste the question: can I stop being now? And the answer comes: no. It is seen. Even if the answer is coming from a place of seeing, then it is valuable. If it's just coming from some understanding that 'No, no, being is always here, how can you stop?', then it's not worthwhile.

You can see right now that the presence is here, being is here. That in the light of which I call this the waking state, that is here and it cannot be stopped. The discovery of your presence, the sense 'I am being,' Atma, is as simple as this. If you don't go along with the thought of the mind which says, 'But it cannot be that simple,' because you hear about the yogis and the sadhus who do sadhana decades and decades in search for God, in search for consciousness. That which is right under your nose seems like it is the most difficult to find, isn't it? Because we go here and there looking for God, looking for ourselves. We go everywhere, but we never, or we rarely ever, stop and see what is already here.

This is the trick. There's a Hindi movie I was watching recently, and Maya might have seen this one, it's called 'Phas Gaye Re Obama.' So in this movie what happens is that there's this big situation and there's this boy and girl who want to run away from home. They want to run away, and so what do they decide? They decide that we are going to pretend as if we ran away and come back into the house, come back through the back door. And while everybody is out looking for them, they are hiding inside the house because nobody is looking for them inside the house. This is what the spiritual search has become. I'm looking, looking here, there, here, everywhere, everywhere. But where is God to be found? Already here. You cannot leave your own presence; it cannot leave you. So if you're authentically searching for the truth and not some concept of God which you have picked up along the way, then that is ever-present. It's your own holy presence.

That's why it must be that Papaji sometimes in videos, you see him and he says, 'Don't move an inch, don't stir a thought.' He says like this: 'Don't move now, don't move.' Which means what? Don't go here, there, anywhere. Just here. Before... just in this simple question, inquiry: can I stop being now? Who else is here except this presence? Is there anyone else here? And for this you can have one very beautiful answer, which is the only answer that I will accept. So I say that this presence is here; who else is here? And you can say, 'I am that which is aware even of this presence.' And ultimately even this presence is appearing and disappearing inside me, as this awareness.

And when you see like this, you will discover the power of the story about the visitor or the king who says, 'I am even higher than God.' It is not coming from arrogance; it is coming from nothingness. That 'no thing' which is aware even of the presence of consciousness. Because even presence you are aware of. What must you be? What must you be if even this presence of God you are aware of? You cannot fathom your own magnificence. We cannot fathom our own magnificence, believing ourselves to be just this green character, this live-action role-play character.

David typed something which caught my attention now. He said, 'I had the question this morning, Father: what does it mean to see through the eyes of the Absolute?' This is exactly what we are saying right now actually, isn't it? Because that which is aware even of presence—whose eyes must those be? So this presence, in the light of which all of this play of the multiverses comes into play—time, space, gravity, electricity, evolution, all these energies come into play through the supreme intelligence of this presence itself—you are that which is aware even of this presence being born and dissolving inside you. This must be the eyes of the Absolute, isn't it? Yes.

Then you say, 'I think you have been described.' So now which problem can you have? What can make you suffer without picking up some falsehood? You are that which is aware of all appearances, all the comings and goings of this world. You are aware of the comings and goings of these bodies which you have called 'my body.' You are aware even of that. How is this awareness? As this awareness, what can you report? Is this awareness in the state? Does it have a desire for anything at all? And you have to do nothing to become this. In fact, you cannot do anything to not be this. Nothing can truly make a person out of you.

So when you say, 'How do I abide in this?', I say that you cannot not abide in this. You are always abiding only in this. So what you might mean actually is: how do I stop pretending to be a person? How does consciousness stop pretending to be a person? That must be the meaning of abiding. Abiding cannot be that you are actually not the awareness anymore and you must become the awareness and stay as that. It must only mean that we stop pretending as if you are something else. How do you know it is a pretense? How do you know that the person is a pretense? How can it not be a pretense? Because when you look for it, you cannot find it.

See, if you are having a conversation about any other topic in the world and you would come with a presumption like this—that 'I cannot see it and never found it, just these voices come and tell me that I am that'—suppose that the voice in your head was telling you that you are the King of England. Suppose this is what the voice was telling you: 'You are the King of England.' And you believe this voice and you're convinced. See? So you talk to anybody in the world and they will say, 'Okay, what evidence do you have? Can you show a birth certificate? Can you show a family tree? Can you show something?' When everybody says that 'I am a person,' it is the collective hypnosis, you see. The collective hypnosis that nobody asked: 'So how do you know that you are a person? Can you show me where this person is? Show me some evidence of its existence.'

But nobody asks this question. It's very rare in this realm for this question to be asked. Everybody is interested in the attributes of the person. What do you like? What don't you like? What are your tastes? All of these things. What are your goals? What are your strengths and weaknesses? What's your five-year plan? All the questions that your human resources team is telling you to ask. All these things we'll find out a lot about this person. 'Are you really motivated? Are you driven?' All these attributes of the person. Nobody says, 'How do you know that you are a person?' because it seems like it is the most obvious thing that you must be a person. And all of this suddenly becomes more real when I say 'person' instead of saying 'ego,' but it is actually the same thing: the sense of separation, the sense of separateness.

So this work of fiction, this work of imagination, is the basis of most of our desires and aversions. All of our desires and aversions. So the only question then left is: are you open enough to this possibility that you are no thing? Or would you still rather live the delusion of being something because you have some fear of what seems like emptiness? You see, because sometimes we will say that 'I would rather be a suffering, miserable something than not know what I am.' So we must be honest with this. You cannot avoid this not-knowing. This comes like this: you want to go from certainty to certainty. You say, 'I was sure that I am a person. You say I am not a person, so give me some certainty about what I am, then I will be willing to be open. Tell me I am God.' Yes, this sounds good, there's some certainty about it. 'But don't tell me I'm no thing,' you see? Because I would rather be a miserable, suffering something than be nothing.

But how can a 'no thing' suffer? Once you discover the magnificence of your nothingness, it is that in which all the 'something' comes and goes. Let me say, okay, okay, I'm willing to look more, because these kind of words I know are more reassuring. So if I were to just leave it at that—'you are nothing, forget about everything else'—this could be the shortest Satsang. You are nothing, forget about it. That's not very... it's not an aid to openness. So sometimes I have to make friends with your identity and say, 'You know, you will discover that you have that greatness.' Somebody says, 'Yes, yes, something like this greatness I'm willing to discover about myself.' This nothingness is not very attractive.

This awareness that you are is aware of being. This awareness that you are cannot suffer, cannot have a story. It cannot even identify. So the problem of identification is not a problem that awareness is having. So this seeming problem is the play of the dynamic aspect of awareness which is called consciousness or beingness or God or whatever. By the way, also, I'm not very attached to definitions, okay? So if your definition of God is different from mine, it is completely fine. You say that God is the absolute awareness itself; I have no trouble with that. So don't get stuck in the definitions of what I'm saying. Just find the truth which requires no label. Then you will find that all labels are just used to express in this dynamic plane, but ultimately no label has any meaning. Bye.