-
Q2: I feel you sometimes say,
We don't know how honest,
-
or how open we are.
And I feel it...
-
M: Okay, you say,
'Sometimes we don't know how open we are.'
-
I'm a little bit with this.
But you're open enough to come here.
-
You know what shop this is?
-
Q2: Yes.
M: What shop is it?
-
Q2: The shop...
Empty shop.
-
M: Empty shop.
-
Group: [Laughter].
M: It's very smart.
-
Very good.
Okay.
-
Q2: Maybe.
M: Okay, so you come for some emptiness.
-
M: Okay.
Q2: I just feel it's easy to miss this one...
-
M: Empty shop, you cannot buy,
you can only be.
-
There's nothing to purchase.
It's good title.
-
'Come to empty shop.'
Thieves in a empty house.
-
I want to use it.
I want you to use this.
-
Why you use this example?
-
Empty, empty shop.
-
Q2: What I feel is I'm,
I cannot be, like, I cannot be 100 percent
-
sure if there is anything I'm not seeing.
-
M: Yes. I don't know if I've ever met anybody
100 percent sure of anything.
-
Except that you are.
-
Maybe this you can say you're sure of,
that you exist, and that you are experiencing
-
or perceiving.
-
You agree or not?
You know that you are.
-
Q2: Yes.
M: And that you are experiencing?
-
Q2: Yes.
M: So only this, we can look.
-
M: Let's work with this, then.
Q2: Yes.
-
M: Because everything else is traffic to this.
-
So everything comes, it's being perceived.
-
Q2: Yes.
M: Goes, is being perceived.
-
And why perceiving is here?
Because you are here.
-
You exist.
Now we must look.
-
Leave everything that can come and go,
leave all of that now.
-
Only you and perceiving.
And of you and perceiving,
-
which is most true, if one has to go?
-
Hmmm?
-
You say,
'I perceive,'
-
no? I perceive.
-
So, 'I perceive,'
means every experiencing,
-
whatever is happening, is perceived by
this sense of 'I'.
-
Q2: Yes.
M: So you could even say,
-
'I am not perceiving.'
Which means,
-
'I'm perceiving that I'm not perceiving.'
I'm going to keep it clean and simple.
-
So.
-
Speaker: Guruji, how bout that you're
perceiving emptiness?
-
Q2: Just when you say,
'What is more true?'
-
I don't remember exactly what you said, like,
'You are perceiving'?
-
M: You know that you exist.
Q2: Yes.
-
M: And that you are perceiving,
or experiencing your perceiving,
-
through the senses or the mind.
If some inner state, or outer states,
-
M: that's being perceived by you.
Q2: Yes.
-
M: So everything that comes,
can go—mental states, emotional states,
-
friends can come.
People live, people stay,
-
people die.
You feel sickness, you feel healthy,
-
you feel excitement, feel boredom,
feel tired, feel energy—all this you perceive,
-
and they come and go.
You who perceive them,
-
does that come and go?
Is it personal?
-
Also, personal states come.
-
Q2: Yes.
M: So, that's also amongst the field of
-
perceivable, isn't it?
So even those things, and the feeling of 'I',
-
and autobiography, your ideas about life,
all of those personal things,
-
they are also perceived.
Okay? And they can change shape,
-
and their change, they're also perceived.
-
So they cannot be that which perceives them.
-
Q2: No.
M: That's true?
-
Q2: Yes, that's true.
M: Okay.
-
That which is perceiving,
is it...
-
M: Material or immaterial?
Q2: No, it's not.
-
M: It's immaterial?
Q2: It's not material.
-
M: It's not material.
-
Q2: I cannot say what it is.
But I experience that...
-
M: Who is speaking now?
-
M: It's not a trick question.
Q2: I'm looking.
-
M: Obviously, the response is coming so
fluidly and so comfortably,
-
there's no strain to comment that,
all these things are being perceived,
-
and that whatever is perceiving,
itself cannot be perceived by quality.
-
Is it, male or female?
-
It's not.
Is it any of these things?
-
No. So, answers, responses are coming from
there.
-
So even the responses are coming,
and they are also perceived,
-
pouring out of some, whatever something,
or no thing.
-
Q2: Yeah.
I don't know if it's pouring out of something.
-
Q2: It's perceived.
M: Okay.
-
They're appearing, also.
So that which is perceiving them,
-
what is to be said of that?
Is it a structure, or no structure?
-
Q2: It's no structure.
M: Okay.
-
M: Is that significant for you?
Q2: It is.
-
It is significant.
It is.
-
M: Okay.
Where does the problem start,
-
if one start?
-
Is it a new skill that you developed?
-
And anyone can apply.
It's not particularly to you.
-
It's for anyone.
For everyone, there's a sense of 'I':
-
I am. But it's quickly given to the body and,
'I am this person.
-
I'm from Germany.
I'm from this place.
-
I'm a doctor.
I'm this and that and that,'
-
is acquired.
-
So it takes on the sense of being something
identifiable.
-
But from your place, that is also a construct
that is seen.
-
The 'I' that is seeing them,
is not those things.
-
You cannot say it's a doctor,
or a nurse, or it's 1.7 cm,
-
170 cm, you know?
He doesn't have any of those things.
-
What is it like unto itself?
-
If it doesn't connect with points of
perception, or things to perceive,
-
by itself...?
-
Q2: It's not bothered by anything.
-
M: Yes. Okay, bring the things back.
-
M: Is it bothered by them?
Q2: No. It is...
-
Q2: if identity is missed...
M: If identity...
-
Q2: Is not seen, like.
-
M: So, identity brings all the trouble, then?
-
Q2: Identifying brings all the trouble.
-
Q2: But for who?
M: Ahh. Are are you asking me?
-
Group: [Laughs].
M: You have to find out.
-
Right here is good.
-
Q2: The trouble cannot be for that which
is not touched by it.
-
M: Yes. Is 'that which is not touched by it'
an object of perception?
-
Q2: No.
M: Where is it?
-
Q2: It has no location.
-
M: It has no problem?
Q2: It has no problem.
-
M: Okay, let's go to where the problems are.
-
Why you trying to solve a thing that has
no problem?
-
Q2: 'Why try to solve a thing that has
no problem'?
-
M: Yes. It has no problem.
-
So where will we go now to find a problem?
-
And it is good.
It's fine!
-
We are looking, and it's good.
I don't want to feel,
-
'Ah! Yes, yes.
End of thing.
-
Okay, I go now,'
because problems begin somewhere,
-
and everyone is troubled by it.
-
Who is the everyone?
You must also find.
-
It appears that you are no one,
and you are someone.
-
In this receding you come,
'Ah, actually, I am here.
-
But I as what is here?'
Well, it's not, it's certainly not the person.
-
It's not a male or female,
or it's not Muslim or Christian.
-
It's something...
something/nothing about it.
-
M: Is it a valuable discovery?
Q2: Yes.
-
M: Yes, yes.
Okay. So that's not where problems are.
-
Q2: No.
M: Okay.
-
So where problems come,
is in the place of identity.
-
Q2: Yes.
M: Where I am someone.
-
Q2: Yes.
-
M: Is there a way that this sense of being
someone...
-
How does that look now,
from the place of your discovery that,
-
'Actually, fundamentally,
I am not any of these things that have
-
been spoken of,'?
How does the things, the world of things,
-
how do they, you know, what is their value?
-
Where do they...
They don't impact upon this,
-
but somehow this must be somehow the cause
of them playing.
-
And here the sense 'I'
is also there, and a very familiar feeling
-
of 'I'. But is it stable?
-
It's always constant, this 'I',
this now, the second 'I'?
-
Q2: The moving 'I'
is not constant.
-
M: Yes. So is it not the moving 'I'
-
M: who came to satsang?
Q2: Yes.
-
M: Yes.
-
Because what?
It cannot control its world.
-
Q2: And its good it cannot,
because it wouldn't, it wouldn't,
-
it wouldn't find out what it really is
if it could control anything.
-
Like if there wouldn't be this trouble
and this pain in this identifying,
-
Q2: there would be no urge to—
M: So it must have an urge.
-
It must have a drive.
What is the drive of this 'I'
-
which is the I-person?
-
Because all the human beings.
-
We have this mask or sickness of I-me, I-me.
-
What is the I-me really in search of?
-
Everybody can take this.
-
The I-me, is it quiet and content and
happily I-me?
-
No. So what it wants?
-
Speaker1: To be free of suffering.
M: Ah?
-
Speaker1: To be free of suffering.
M: To be free of suffering.
-
Only you?
Only you?
-
Okay. Okay.
To be free of suffering.
-
M: What is it suffering from?
Group: It's projection.
-
M: It's projection, it's projection.
-
Da da da.
We're in common ground now.
-
It's having some suffering.
-
Q2: But I'm not sure that this 'I',
like this identified one wants to be at
-
Q2: peace and...
M: Wants to be?
-
Q2: At peace.
M: It doesn't want to be at peace.
-
Q2: I'm not sure about that, because-
M: You speaking now are not that.
-
M: Is that what you're saying?
Q2: Not being?
-
M: Not the person.
You're not sure of that person.
-
The person-self is really da da da da da.
-
Who is speaking now?
Just to be clear and look.
-
You're looking from where?
From an identified place or a not identified
-
place? There is a feeling 'I am'.
-
I call it consciousness.
That 'I Am'-ness without strong identification
-
with the personal sense that is the...
Let me call it, I'm going to call it the
-
Brahman for the moment, okay?
But only because I can I have another word
-
called Parabrahman.
Would you understand?
-
Okay. All right.
So it is the consciousness.
-
It is the guru state of being,
which is all for everybody,
-
is there.
It is that in which the world of person
-
and its world and all of this is seen
from here, but is not disturbed by that.
-
And from this place 'I Am'
has the power by looking into the realm
-
of the I-me and the I-person,
impart some grace to it.
-
Because in the form of the I-person -
are we following is good?
-
In the form of the I-person,
it is still consciousness,
-
it's a mode of consciousness.
And that sense of being,
-
if you want to call it a soul—
we are right for the moment?
-
Just working words -
the soul, it has different characteristics.
-
In India they speak of the different gunas,
which are kind of energetic qualities that
-
affect the soul;
some soul tendency.
-
Q2: Sorry, but the soul you call the person
now, or what?
-
M: Yes. Let's, let me just continue and
then you'll see.
-
So then this the sense of being somebody,
an entity with the characteristic,
-
with a history, with association with parents,
with family, with all of these things;
-
self description that makes you uniquely you,
at least for the time being.
-
Because also you keep changing what you
say about yourself.
-
If you could keep on writing an autobiography
for a period of 20 years,
-
it's going to keep changing.
So the person is not stable,
-
whereas the 'I Am', which generates the
projection of the mind and person...
-
I'm going to call person and mind similar
for the moment..
-
If you want me to cover because it's good
if you understand this thing,
-
then it becomes more clear, no?
So the personal state of consciousness
-
is where all the conflicts can come.
-
Desire can come.
Pain. Life.
-
Death. You.
Me. This.
-
That. Up, down.
Heaven, hell.
-
All these things is in there for the person.
-
It's never a stable environment and even
unto itself, with nothing to interfere,
-
it interferes with itself.
-
It also suffers from its own,
'I'm lonely.
-
I don't know what I'm going to do.'
So it's never without trouble.
-
Okay? But as it's also on a journey of—this
world as we know it, each one is on a journey
-
of self-discovery.
It may not be conscious of it like that.
-
For a while our urge for discovering things
can be merely phenomenal.
-
Like, I want to be a lawyer.
I want to be a doctor.
-
I want to be famous.
I want to be a singer.
-
I want to be something.
And all this produces fruit,
-
is a power.
It produces fruit.
-
And you may indeed become famous.
You may indeed become rich and all this
-
kind of things.
But we are discovering even those who have
-
gone before become very rich,
at some point they are not satisfied with
-
rich because the whole system is built
like that.
-
You can never be really satisfied,
really genuinely satisfied until you're home.
-
And 'home'
means to awake to your true nature,
-
which is not somewhere else.
Not over there.
-
It's like peeling away, no?
-
So my way of looking at it is that the
person is the one who takes the journey
-
of life.
And I would not say because,
-
you know, in Advaita thought,
the person doesn't think and the mind doesn't
-
exist, the world doesn't exist,
and so on.
-
And ultimately it is true.
-
But you must understand in what light it
is true.
-
Because when you say to beings who have
strong idea of self and who have a philosophy,
-
have relief, have belief,
all these things,
-
'That it's not true.
It doesn't exist'.
-
You know, it's very hurtful.
You don't know,
-
'Whoa, whoa, wait.
What are you saying?'
-
And some can adopt that thing and indeed
learn and take that attitude.
-
But inside it's not true.
-
Something has to be clear.
So the sense of being someone,
-
it is consciousness.
-
When you say 'I', when you feel 'I',
because nobody gave you 'I'.
-
Everything else you receive.
Nobody, not your parents didn't say,
-
'I'm going to name you "I"'.
And yet all the beings have this intuitive
-
self-reference of 'I'.
Not the English version.
-
So even mosquitoes have a feeling of 'I'.
-
'I' points to existence,
'I exist', that's what it really mean.
-
But I-person very rarely touch on this
root that it means existence and that it
-
is conscious.
It doesn't even know that it cannot die
-
as consciousness.
Consciousness cannot die.
-
But its belief 'I am the body'
can die, but doesn't mean it dies.
-
The body will die.
But what you are cannot die.
-
It will just transfer for more experiencing
if there's more things to experience.
-
So this urge inside with different beings
and different bodies, let's put it like that:
-
identities in different bodies,
are on a journey depending upon your maturity.
-
Some people only want to be famous or 'I
want to have five children.
-
I want to live in a beautiful house.
I want to be able to have enough money
-
to do what I want.'
Those desires are permitted by Parabrahman,
-
by Paramatman;
that life gives the life in this.
-
All desires can be had,
good and bad.
-
And it will help you to fulfil your desires.
-
Even if you are a thief and you want you
to be a better thief.
-
It will give you power.
Learn to be a better thief!
-
Because God has a use for you as a great
thief, because he is going to perfect the
-
other ones, who may be somewhere more evolved,
with your thievery!
-
You're going to hurt them...
They need this thievery to move on even more.
-
The whole thing is beautifully managed.
-
By Paramatman is taking care of all things.
-
Not one thing go missing.
Not only for human beings,
-
the ant kingdom, the bee kingdom,
the horse and the this and every kingdom:
-
He's the God of all of them.
They have their rules.
-
They have their philosophies.
They have their ways.
-
They have their likes and dislikes.
-
They have their urges.
They have their suffering.
-
Everything is somehow evolving somehow.
-
Let's stick to our world for a little bit.
-
Okay. So in our world, this urge is there
and for a while depending upon,
-
because not all the beings are at the same
level of maturity.
-
And He made it like that.
He didn't say, All of you who are mature
-
like that, you will go to here and all
of you mature...No, He mixes up and we fight.
-
But we need it also, you see.
-
So I'm saying this so that you don't complain
about your life.
-
Everything that's sent to you,
if you take it only as,
-
'But this thing has happened to me.
And I didn't do anything about it.'
-
Actually, you earned it.
-
And you have to make use of the experience
of it to transcend in yourself.
-
That you transcend in yourself,
your light becomes light for others, also.
-
But don't think like that:
'I and my light...'
-
You understand?
So, if you have this attitude, okay,
-
but somehow this is needed,
it's pointing out something.
-
Rather than 'Oh, they are attacking me...'
Because the self as a person is also very
-
myopic and very self protecting.
-
And that's why it doesn't grow so quick
because it feels vulnerable.
-
And when you're vulnerable it locks in
and 'pew pew pew'
-
[imitates shooting].
It locks in.
-
When you see these things you realise,
'Wait a second but a deeper consciousness...'
-
She just been speaking from this deeper
consciousness, in which the sense of the
-
person and its world are seen with more
detachment.
-
You say,
'But I speak with you,'
-
you say,
'but from here, I'm actually just fine.'
-
What do you want?
What do you need?
-
What is your problem?
'Actually here, nothing, actually.'
-
For problem, I have to go back over there.
-
And over there is in the state of the person
and my neighbours and my relationship and
-
the things, and I get enough money and
da da da da da.
-
This is the woes of the person.
-
They're here to make you grow,
to help you.
-
And when you see and you understand this
a little bit, you don't get angry.
-
You don't get,
'Oh, it's them is the cause.
-
They are the cause.'
But you use it.
-
But when you come here,
I want to fast forward!
-
Which you can, you can go,
tick tock, tick tock, tick tock.
-
Or you can somehow come into big seeing.
-
You can travel footsteps or you can travel
by galaxies.
-
So here if you—I feel and I assume,
you may correct me, that when you come
-
here there is within the capacity to flower
into higher states.
-
When you realise,
'Wait a second, I'm kind of wasting my
-
time in the person quite a lot.
-
Because now I'm aware of myself in
consciousness as consciousness.'
-
And what happens by that?
Well, as you learn to observe -
-
and this is what I've been showing -
learn to observe things more because you're
-
too identified.
If you identify, you slow down.
-
And what happens?
You start to accumulate concepts.
-
And the more concepts you accumulate,
the more opaque you become.
-
The more solid, the more rigid.
-
If you know people with they have a pile
of concepts.
-
And their concepts and your concepts can't
dance. You know, even family can be like this.
-
So what you will earn is by observing with
detachment, learning to look and see if
-
you can catch this seeing where even your
person, your person, the subject of all
-
of your world, is itself seen.
-
When you can see, you can say,
'Whoa'. It's not just a world,
-
but the personal self that has the reflection
of that world.
-
They are, when I say two sides of one coin,
they go together.
-
Your mistake has been you identifying yourself
and feeling,
-
' Yeah, but it's the world.
Everything is wrong there.
-
It's not me.'
And what makes you do that is because also
-
your person goes by the title of 'I'.
-
And 'I' means God.
-
You understand?
Your 'I'
-
is consciousness, which is a godly principle.
-
You see, then you understand this 'I',
the I-me and the I-I or the 'I Am'.
-
You see the difference.
When we go into I-me, all your life struggle
-
and this and can't get,
and this one is sick and da da da da da.
-
And it is strong, it is strong.
-
It didn't have its origin in one body
life-form.
-
We've been going on for a long time.
But gradually it's growing through what
-
I call the guna field.
Gunas means some energy which is;
-
Tamasic guna, mean that when the entity
of self is more resistant and more sort
-
of easily troubled and full of identity
and resistance, that's called tamasic
-
guna-Tama guna.
Then the energy, the entity energy can
-
also have more, something you can call
Raja guna.
-
Means that the soul is more energetic,
it's more full of desire.
-
It wants to do things adventurous.
It has many ideas and da da da.
-
And then also another guna called Sattva
guna. Sattva guna is more pure,
-
meaning when the energy field is more
attracted to spirit;
-
it wants to evolve in consciousness,
it wants to realise.
-
So these gunas are playing in,
within the beingness.
-
Some gunas has more ascendance,
more stronger in one.
-
Another, stronger in another one.
Like this.
-
So all of you, I say, You are,
must be exhibiting some stronger Sattva guna.
-
But you have—Raja guna is in there pulling
at your tail.
-
And sometimes Tamas guna,
'yeah...'
-
They can all.
It's all part of it.
-
It's a kind of fun way of looking, no?
-
It's not that funny, actually.
But we understand a little bit.
-
So somehow to come to satsang without anyone
pressuring you to do that means your soul
-
is attracted a bit towards it.
-
And the more you find out and not just
find out intellectually,
-
but begin to experience your understanding;
experiential understanding.
-
You're encouraged within yourself.
-
You're falling in love.
And if you fall in love with someone and
-
you're really falling in love deeply,
nobody you will require to remind you to
-
remember your beloved.
The urge comes from inside.
-
It's pulling, you know, always,
whatever you're doing, you're thinking.
-
So your own self, your own heart is becoming
the beloved of your sense of your person.
-
It's in the Sattva guna.
-
It's drawing more and more.
After Sattva guna what happen,
-
you see.
They call one state Turiya,
-
which means that becoming clean,
functioning more from consciousness.
-
The lower states don't trouble you.
-
They don't trouble.
Identity doesn't trouble you.
-
At some point it won't trouble you.
People call you,
-
'Oh, so you are Paulette?'
'Yes, yes.
-
My name.'
You still use the name.
-
When you wake up fully into yourself,
you will not have to change name.
-
You don't have to call yourself Parabrahman
or some wonderful name.
-
You can still use your name.
But you are not this name.
-
You see, it's like somehow something's
unfolding.
-
Concepts don't stick with you,
but you—the more they don't stick with you,
-
they're not so important.
Then all is available for you.
-
You can listen without having to decide
and know,
-
'I believe in this.
What do you believe?'
-
'Oh. What is your standpoint?'
No, it doesn't matter, actually,
-
because you're in the all-ness of your being.
-
Is it okay I'm talking,
we are talking like this?
-
Let's clear the field, okay.
-
We're sweeping the house so you understand.
-
When you say 'Yeah but these things,
I don't know why I keep getting these things.'
-
That relationship is building,
it's sticky.
-
So I don't say, Okay, I'll show you how
to solve that problem, that problem.
-
Say, No.
Learn something;
-
learn to observe your sense of identity
and its likes and dislikes.
-
But with some distance learned,
you can.
-
You can see.
And learn to detach.
-
And what did I say?
Should I say 99.9% of the things in the
-
world does not trouble you,
which means you can walk anywhere in the
-
world and things don't go [imitates sucking
noises].
-
No, you can move.
Natural detachment.
-
But the 0.1 of the things that matter.
-
'Oh, yeah.
But no, no.
-
Oh, I don't like pink.
Mmmm-mmm.
-
Not me. I don't like this.
-
Peacock feathers!
Oh, keep that away from me!'
-
And so all these kind of stuff,
they keep you tied up into the shape of
-
the person.
You may feel proud.
-
'I'm this kind of person.
I'm not that kind of person.'
-
And you don't realise how we cheat and
shrink from your beauty.
-
All of this is you.
-
You will never learn and really love everyone,
even those not yet born,
-
you love.
'Oh, no.
-
But I've never seen them.
Oh I didn't...'
-
No no, no.
-
Understand?
Because it's your nature.
-
It's not just your choice.
And so I say, What is the simple thing?
-
Learn to observe more and more with
detachment.
-
Learn to see the mind.
-
The maya-mind tell you 'No.
That's wasting time.
-
I don't get anything from doing that.
-
I just fall asleep whenever I do it.
-
I try to just look without the attachment,
I fall asleep.'
-
Even here, when we used to do the Just
Be exercise;
-
Ding dong, say, Okay, like this.
As if you [imitates falling asleep].
-
Just woke up!
What is this?
-
It is a kind of psychic resistance.
-
It's in us.
Something that is trying to resist from
-
coming into the fullness of yourself.
It's a force, this maya force.
-
It's a little resistance.
But don't be worried.
-
It soon change.
The minute you begin to feel the darshan
-
of your own heart [exhales]
so much encouragement.
-
But you must earn it.
And what teacher will do is teaching this
-
thing, but you have to be on board.
-
You have to be on board.
You have to be there.
-
Because even greatest guru cannot help
you if your heart's not on board.
-
You must work for it.
And look what it is, also;
-
it's very mystical but it's not difficult.
-
The path has been made so clean.
-
The higher you go, the purer the climate,
the simpler the advice,
-
if you can take, but the stronger the
resistance.
-
Because your earth self is fighting,
is lazy.
-
And, you know, it's like this.
-
You have to watch him.
You have to learn to observe this, okay?
-
And press on.
And what you have, you may say at some point,
-
'I have nothing to encourage me because
my mind is just killing me...'
-
And some people say,
'Yeah, but, but Guruji told you to do.'
-
'Yes, yes.
Yeah yeah I do.'
-
Why? Because you have faith and faith enough
to give you some strength,
-
some courage.
Then also life, the source,
-
empower you because you have chose;
when you choose.
-
You've chosen many things.
You can keep on choosing many things in life,
-
but you're choosing Supreme.
-
You're choosing God-consciousness.
-
You're choosing Self.
-
When I speak like this,
I get touched, you see?
-
If you choose this, then you have really
making use of this life-form.
-
Because you can choose many things and
they will delay you.
-
And it's okay.
You like this thing?
-
You like that?
It's okay.
-
It's freedom.
It's okay, it's okay.
-
But if you have in your heart this choice.
-
And then you have taken the highest choice,
and you'll be tested.
-
And you must pass this test.
-
And then all the grace of Parabrahman come
for you.
-
If you say,
' Yeah, but I went around the corner
-
and somebody went, boo!
And I don't want to go there.'
-
And then you come 'Guruji what is the
highest?'
-
I said, You didn't even pass the lowest.
-
Group: [Laughter]
M: You want the highest.
-
I said, Well, it's a little person come
and say,
-
'Yeah, look at you.
Oh, no. No.'
-
And you [imitates crying].
I said, Well it's small things.
-
How are you going to overcome?
By looking and learning to...
-
let the fear, don't try and stop the stop
the feelings.
-
Let them come.
Don't try and stop them.
-
What you need is not to stop them,
but to have clear seeing of them.
-
Just see that it's just the life force.
-
The force of habit is playing.
-
And this is its domain.
-
This is its sensory, sensors [indicates
the body].
-
It's playing in here, and the mind is playing.
-
And you say,
'But how I can see this?
-
How comes I'm seeing this?'
And gradually, gradually,
-
you stay in your satsang.
You listen and you start to find 'Whoa
-
where they didn't seem to be a way,
there is a way.'
-
And which way is it?
It's here, it's here, it's here [indicates
-
the heart].
-
So you just continue.
-
Don't try something, get a bit hurt,
go try something else, try something else,
-
try something else and try.
No, no. If you must have some faith.
-
You don't have faith, you can pray,
ask Baba.
-
'Oh, I, please, I, I want to believe,
I trust, but I'm weak.
-
Please help me.'
God help come.
-
Help come.
Be humble.
-
As you're growing, kindness is coming.
-
Kindness is coming.
Maybe you didn't realise how unkind our
-
behaviour is.
Selfishness is going.
-
Empathy is coming.
-
Spaciousness is coming.
Heaviness is leaving.
-
Unexpected boon and grace is flowing,
seemingly undeserved is coming.
-
And then things, that you feel 'But
how did this come?'
-
Coming. Then when you start to feel great,
something goes,
-
'Eh' [indicates unhappiness].
That is coming also.
-
Everything is coming.
-
You're going to give up?
Like this it comes.
-
I have tremendous...
I have in my heart, I found,
-
the love for all the beings is there.
-
I didn't work at it.
You just stay open.
-
You come to your natural,
your natural love, natural state is there.
-
But the service to sangha, who,
if I am right about it,
-
are those I perceive to be
-
on a higher journey of awakening.
-
And then this body, this life force dedicated
to that.
-
Dedicated to that.
You will have troubles.
-
But you will overcome them.
-
And the highest, clearest power in the
universe has called you
-
and supports your seeing.
-
Stop thinking of yourself as some petty
little thing.
-
But don't think of yourself as a great
thing also.
-
M: Yeah
Group: [Laughter].
-
M: And the one thing that will be repeated:
Don't give up.
-
Keep looking and clarify your misunderstanding
of you. Someone say,
-
'But I'm doing.
I'm doing like this.'
-
And say No, no, no.
That's what I show?
-
Come now.
You do look, da da da da, come.
-
Oh. Don't put this in your pocket.
-
Put it in your heart and stay with it
and increase in it.
-
And so your autobiography that you write
in your person, that will disappear.
-
Thank you.
-
What is happening also is that those,
I'm finding more the ones I don't-
-
I'm just-
I find them, we stay together,
-
we look and quickly from here,
not just go.
-
Go down.
-
You want to want to come in with me?
We go, down.
-
Stay. Right.
And all this mind stuff can start to just
-
dry up very naturally.
Just simple.
-
I told you from the beginning,
it is simple because you don't have to
-
create yourself.
-
You can create a false self,
but your true self, you can only discover.
-
When you discover it, the discoverer merges
in it also.