You Are All There Is - 17th November 2017

The only voice that gets hurt, and I mean I'm looking at it closely, is the 'me', Father. It's just the voice of the 'me'. There is no other.

Yes. Now the good news is that as you start this moment, there is no basket. There is nothing in the basket of conditioning. Imagine if you had some spiritual task that you have to dig into this basket of conditioning and pluck every condition out one by one. How much effort that would be? But you're finding now that we are empty of all of this naturally. And as we see this more and more, you're saying that the magnetism of these concepts, the magnetism of this conditioning, is also reducing. Just like when we were younger, then maybe the idea of Hot Wheels cars, dinky cars—I don't know what you used to call them, I used to call them dinky cars—was very appealing. 'I want the latest Hot Wheels models whenever they came into the shops.' It was very appealing. But now, you would be out. And that's why I come to you every day: to show you that it is possible to continue all this worldly existence, apparent worldly existence, without holding on to any notion about yourself. It's completely possible. Allow it to continue as it is, because right now as you are empty of an ocean, life is continuing on.

So this entire spiritual journey is just coming from 'I have something' to just 'I am'. Now notice the offers from your mind. The other day I called the mind a position machine. It is giving you an offer of acquisition. Usually in Satsang, the position if once you take is that, 'But that outer position... yes, Father, but I am not there yet.' But I am saying every day that you are only that. See the mind come and make this offer: 'I am not God yet. I am not consciousness yet.' This is the habit. So when Krishna spoke about the habit, this is what we are talking about. Now if it does not happen, we just needed to have one Satsang. Why we have every day Satsang, Monday to Friday, is because of this habit to believe this doubter anomaly which is saying, 'I am not there yet' or 'I finally got it, I am getting it.' So where you see all these reports again are painting you as if you are a limited entity. You are not that. Not in this time, you are not in this space. All of these are just sensations that you are experiencing, that you are aware of. Nothing contains you. You contain all and yet remain untouched. Must you be? Because we repeat these words so often we forget what the pointing is. Must you be? You contain all and remain untouched. Ashtavakra said you are the shoreless ocean. He was not fooling around; he meant it. Beyond all our boundaries.

But there are two pieces of good news. One is that in this moment you are empty of conditions till you target one leaf of the condition, then there seems to be the whole tree complement. And the second is that as you are empty of any notion about yourself, the truth is apparent. Whether your mind admits it or not, the truth does not have to be found; it is apparent. You are aware of your existence. But the truth is not even these words. We can point to that in some of these words which seem very direct, but as you are experiencing yourselves without the notion, the truth of yourself is already recognized. Nothing you have to do at all. So most of the struggle is to try and convince the mind that this is it. We're trying to struggle to convince the mind 'I am free,' trying to convince the mind 'I have seen the truth,' 'I recognize.' Forget it! Who convinced your mind about anything at all? Wait for the mind's certificate? I am giving you the certificate. Why do you want a certificate from the mind? You are complete, fully full. Whatever you can be, whatever you will always ever be, is already here now. You are all there is.

I can really get this printed and signed and sent to each of you: You are all there is. Don't wait for the mind. How do I know this? Because I am you. We are one. And I have all that, and I'm able to speak these words because even here there was a time when these set of sensations which are experienced as the body only were labeled as 'I' or 'me'. You have never found 'me' in them. It has just been a presumption. And unless you pick up an idea about yourself, unless you pick up the notion 'I am something,' you cannot suffer. The notion 'I am something' is suffering. It is said that the Buddha said the world is suffering, samsara is suffering, and that is the usual case because we have played with the world as if 'I am something'. Now let the world be, just be 'I am'. Show me how you can suffer without a notion. This is how you transcend the identity, you transcend the world.

What does it say in the scriptures? Aham Brahmasmi. 'I am Brahman.' Does it say 'I am becoming Brahman'? The depth of mercy that you are—are they saying that you will become that? You are! Who are we speaking to? You! Who is speaking? You! That's why both again: 'I am That' and 'You are That'. Same. That is why this is the inquiry: where does the 'I' land? What does the 'I' represent? 'I'm still waiting for some experience'—forget about it. Keep waiting for some awakening experience to happen, then when the awakening happens, then you'll get attached to that also. And then when it goes away, you say, 'I lost my freedom.' This is not about any experience. Experiences can happen; you don't have to look down upon them. You can even have a sense of joy about it, but nothing is a prerequisite for your existence right now. And this existence is all there is. You have no boundary. All limitations are imagined. All limitations are concepts.