Who is Hiding? - 3rd June 2016

Nothing.

Nothing. But is it a nothing which is where something is missing?

That nothing, no missing nothing.

Now from this place, can you see if you're hiding or not hiding? Is there some fear about this in this nothingness? What is happening?

Fear came.

So did the nothing become something? Fear came, yes. So because fear came, did the nothing become something?

Nothing.

So who wants the fear to go? Who wants it to go? Say again, who is coming then? What happens?

Something wants to be active, yes, wants to react to that.

Okay, who is that one? Yes, some energies are playing out. In this play of energies, who are you? Did you go from nothing to becoming something now? Then who could be hiding in this? Who could be hiding? Is there someone who could be hiding now? This nothing, does it need any thoughts to be nothing? Do you need to believe a thought to be nothing? So when you believe a thought, that is the doing. At you, what is the doing? When the thought says, 'I am not free yet,' and we give it our belief, nothing really happened, but we pretend as if I am an entity which is not free. Even when you say 'I am free,' same thing. So if it is just conceptual, then it is talking about an entity that does not exist, you see. So must effort come back? Who must do effort to come back? 'To come back' means that some 'you' left. If you leave, then you come back, you see. You go back to the 'you,' then you say, 'I come back.' So what left that has to come back? Can you leave and show how you leave it? Create some distance, let's see. Can you leave?

Why? It's not easy, no. Right now and again, concept, yes.

Even if the concept comes, have you left with the concept? Then what you have to do to come back? If you cannot leave, what do you have to do to come back? To pretend to leave is the doing. How you pretend to leave? By leaving with a thought. Any other way to pretend? You put your attention there, there, there, anywhere. Have you left? To be able to pretend to leave ourselves and pretend to be a person is the power of belief. What must understand says, 'I don't want to attention.' You are actively doing the non-doing. You are doing the not-doing, which is as good as doing. See, you see what I'm saying? I can repeat, because for the mind, it is doing or not-doing; both are actually doing. You are doing the not-doing, you see. So if you neither do nor not-do and remain neutral, then attention is moving on itself.

This, this again energy, don't want, don't want move attention, attention on focus.

It's created a fear behind the movement of attention. So now it is making you do the not-doing. Are you with me? It's like saying that 'I'm sitting on my bed all day,' yes, is also a doing. 'I'm sitting on the bed,' you see. So when I'm not doing in this way, not-doing, I'm doing the not-doing. So don't do the not-doing, or do the doing. Just remain neutral and allow everything to come and go. Because instantly what is happening is that I'm saying, I'm giving you a pointing, the mind is saying, 'But I don't want to do,' you see. 'I don't want to do.' Yeah, something, some resistance is coming which is saying, 'Should not do,' you see. But then when we say that, 'Yeah, I should not do,' then we're doing the not-doing, see? Actually, the Master's pointing—he doesn't want you to do anything and he doesn't want you to not do anything. This is neutrality. But this is impossible for us to understand like this. We just have to see it. Hands are moving. Am I doing it? No, it's just moving. But if I say, 'I should not be doing anything,' then I keep like this and I'm doing the not-moving. And allowing everything to flow naturally, either trying to do, not trying not to do, just a happening. That's why the trouble with the concept of non-doership is that the mind wants to become, or this resistive energy wants to become, the non-doer. 'I heard from the teacher that you are not the doer, therefore I will not do.' That is doing the not-doing. In this case, it's not like this. It can become so subtle, something conditioned. Thank you. So because the pointer to not believe your next thought or the pointer to inquire 'Who am I?' is not a doing, this must come natural, like natural interest, yes. We don't have to do anything unnatural. But that which is resisting the inquiry, that which is resisting the teacher's pointing, is also not natural, see? It's trying to keep itself alive as the resistance. They're giving you some subtle meaning: 'I don't want to do, I just want to sit quiet.' That's also doing. Then don't do 'sit quiet' also. Why you want to sit quiet? Don't do that also. In this way, then when it's neither this or that, then nothing. It all falls. Is there nothing? So don't do the pointings and don't not-do them also, because both are doing. You don't know when the pointing comes, you don't know whether you look in the direction of the pointing or not. You don't know. Allow it to not know. Come to that state of not-knowing. Don't know. Come saying something, something, something, something. Don't know whether it moves or it doesn't move. Don't know. That is true non-doership. That is true openness, true allowing, true acceptance. When we try to say that 'I will not do because I'm the non-doer and I want to sit quietly,' that is also doership. Not knowing in the next moment whether speaking will happen or sitting quiet will happen—that is fresh. Any plan is not God's plan. So some subtle energy comes and it gives you some whisper in your ear: 'Now, now you just be quiet. Now do this, now do that.' Please let it also come and go, see. I don't know. I'm surrendered to God. I don't know. If you have something to say, say it to God. That is surrender.