You Cannot Even Leave It - 11th January 2018

This, that is this. I am is all there is, is all that you will ever be. Therefore, it is never of becoming. You cannot become that. You cannot get to that. You are that now. The question might come back: Is this some sort of effort to stay in this, or is this some sort of effort? But effort needs energy, no? Is there effort without energy? So, is energy needed to stay as you are, or is energy needed to pick up notions, ideas of who you are? For what is energy needed? To stay as you are, to sit where you are, you don't need any energy. Helpfully, biologically speaking you do, but you get the point. But to walk to the doors, you need energy. To pick up the chairs, you need energy. Therefore, it is the picking up which is effort.

So, this located like this, you see, to just remain as I am is not actually energy, and therefore that is not the effort. Then the question might come: But then why does it feel like it? And hopefully, this question is a lot less than what it was on the first day. It is only because we got used to picking up these chairs. Because we got used to picking up these chairs, it might seem like that is effortless, but you can see that this is what is made of style. Our suffering is a symptom of that tiredness. You are tired of this pretend duality. Taste yourself, your being, your presence. If there is a taste of heaven, this is it. Heaven is not another realm; it is your true existence. And hell is not another element; it is this suffering because of this pretense of duality.

Could it be that all this sadhna, tactics, techniques, practices, all these satsangs, all of them have just pointed us to what is naturally here? That which I couldn't lose if I tried my utmost best. We have been trying to find that, you see? The trick, I think the sitting example is very good. If I say sit exactly like you're sitting right now, how will you do it? Now, that moves. So, it is not a movement that is required. So, when we have a notion, 'How do I get there?' there's a notion of a movement required. 'How do I take on that position?' I am not asking you to take any position at all, because all position-taking implies movement. And what is the good news? That whatever movement also happens, the Atma remains unmoved, untouched. As I said, you cannot even leave it.

In this room, how very satisfied look on your face, and some of you are very disappointed, wondering, 'Was that it?' Both the satisfaction and the disappointment are disappearances within your own self. Even these positions, apparent positions, make no difference to your reality. There are only various shades of the play, various shades of the pretense. That is what I was saying the other day: wherever you may wander, you will only find yourself. So, I say sit exactly where you've been sitting, and you see that, 'Oh, this is already true.' But you see, 'Hey, I did it!' But you have been already in luck. How would you say, 'No, I don't, I haven't done it yet'? That exactly where you're sitting, even both these positions do not apply. Both these postures of 'Hey, I did it' and 'No, I'm sorry, I still didn't get it,' both these don't actually apply because you cannot miss it. You have to be there to miss it. So, the 'you' is already there.

So, all that is hopefully dissolving in this sharing is the notion of getting it, getting somewhere, becoming something. Projections about the self. Is there stuck on the idea of 'Where are the fireworks?' You might not admit it. We can organize some fireworks. More on this idea of special supernatural abilities, fireworks—all these at best are byproducts. None of these are necessary. Not even any special states. If they come, they come; they don't come, they don't come. What does it have to do with your existence? Are you existing less because no fireworks? Will you exist more because there is a special state? Existence remains untouched. Sometimes better no fireworks, because you will mistake that to mean freedom. And when they go—because everything that comes goes—and they go, you will say, 'Ananta, I had it, now I lost it.' How many times we've heard this over the years? So, it was not 'it' again. 'It' was misplaced as if it is a special state. Loss of thinking, quiet—it might come from a special energetic movement, might start arising. And if you mistake these as the Self or as proof of recognition of the Self, then again the idea of suffering can be picked up, because they will go. What comes, goes.