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Your Own Heart is Becoming the Beloved.mp4

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    Q2: I feel you sometimes say,
    We don't know how honest,
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    or how open we are.
    And I feel it...
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    M: Okay, you say,
    'Sometimes we don't know how open we are.'
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    I'm a little bit with this.
    But you're open enough to come here.
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    You know what shop this is?
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    Q2: Yes.
    M: What shop is it?
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    Q2: The shop...
    Empty shop.
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    M: Empty shop.
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    Group: [Laughter].
    M: It's very smart.
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    Very good.
    Okay.
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    Q2: Maybe.
    M: Okay, so you come for some emptiness.
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    M: Okay.
    Q2: I just feel it's easy to miss this one...
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    M: Empty shop, you cannot buy,
    you can only be.
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    There's nothing to purchase.
    It's good title.
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    'Come to empty shop.'
    Thieves in a empty house.
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    I want to use it.
    I want you to use this.
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    Why you use this example?
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    Empty, empty shop.
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    Q2: What I feel is I'm,
    I cannot be, like, I cannot be 100 percent
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    sure if there is anything I'm not seeing.
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    M: Yes. I don't know if I've ever met anybody
    100 percent sure of anything.
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    Except that you are.
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    Maybe this you can say you're sure of,
    that you exist, and that you are experiencing
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    or perceiving.
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    You agree or not?
    You know that you are.
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    Q2: Yes.
    M: And that you are experiencing?
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    Q2: Yes.
    M: So only this, we can look.
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    M: Let's work with this, then.
    Q2: Yes.
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    M: Because everything else is traffic to this.
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    So everything comes, it's being perceived.
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    Q2: Yes.
    M: Goes, is being perceived.
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    And why perceiving is here?
    Because you are here.
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    You exist.
    Now we must look.
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    Leave everything that can come and go,
    leave all of that now.
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    Only you and perceiving.
    And of you and perceiving,
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    which is most true, if one has to go?
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    Hmmm?
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    You say,
    'I perceive,'
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    no? I perceive.
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    So, 'I perceive,'
    means every experiencing,
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    whatever is happening, is perceived by
    this sense of 'I'.
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    Q2: Yes.
    M: So you could even say,
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    'I am not perceiving.'
    Which means,
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    'I'm perceiving that I'm not perceiving.'
    I'm going to keep it clean and simple.
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    So.
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    Speaker: Guruji, how bout that you're
    perceiving emptiness?
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    Q2: Just when you say,
    'What is more true?'
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    I don't remember exactly what you said, like,
    'You are perceiving'?
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    M: You know that you exist.
    Q2: Yes.
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    M: And that you are perceiving,
    or experiencing your perceiving,
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    through the senses or the mind.
    If some inner state, or outer states,
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    M: that's being perceived by you.
    Q2: Yes.
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    M: So everything that comes,
    can go—mental states, emotional states,
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    friends can come.
    People live, people stay,
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    people die.
    You feel sickness, you feel healthy,
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    you feel excitement, feel boredom,
    feel tired, feel energy—all this you perceive,
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    and they come and go.
    You who perceive them,
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    does that come and go?
    Is it personal?
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    Also, personal states come.
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    Q2: Yes.
    M: So, that's also amongst the field of
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    perceivable, isn't it?
    So even those things, and the feeling of 'I',
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    and autobiography, your ideas about life,
    all of those personal things,
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    they are also perceived.
    Okay? And they can change shape,
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    and their change, they're also perceived.
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    So they cannot be that which perceives them.
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    Q2: No.
    M: That's true?
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    Q2: Yes, that's true.
    M: Okay.
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    That which is perceiving,
    is it...
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    M: Material or immaterial?
    Q2: No, it's not.
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    M: It's immaterial?
    Q2: It's not material.
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    M: It's not material.
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    Q2: I cannot say what it is.
    But I experience that...
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    M: Who is speaking now?
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    M: It's not a trick question.
    Q2: I'm looking.
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    M: Obviously, the response is coming so
    fluidly and so comfortably,
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    there's no strain to comment that,
    all these things are being perceived,
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    and that whatever is perceiving,
    itself cannot be perceived by quality.
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    Is it, male or female?
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    It's not.
    Is it any of these things?
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    No. So, answers, responses are coming from
    there.
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    So even the responses are coming,
    and they are also perceived,
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    pouring out of some, whatever something,
    or no thing.
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    Q2: Yeah.
    I don't know if it's pouring out of something.
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    Q2: It's perceived.
    M: Okay.
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    They're appearing, also.
    So that which is perceiving them,
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    what is to be said of that?
    Is it a structure, or no structure?
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    Q2: It's no structure.
    M: Okay.
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    M: Is that significant for you?
    Q2: It is.
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    It is significant.
    It is.
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    M: Okay.
    Where does the problem start,
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    if one start?
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    Is it a new skill that you developed?
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    And anyone can apply.
    It's not particularly to you.
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    It's for anyone.
    For everyone, there's a sense of 'I':
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    I am. But it's quickly given to the body and,
    'I am this person.
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    I'm from Germany.
    I'm from this place.
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    I'm a doctor.
    I'm this and that and that,'
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    is acquired.
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    So it takes on the sense of being something
    identifiable.
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    But from your place, that is also a construct
    that is seen.
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    The 'I' that is seeing them,
    is not those things.
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    You cannot say it's a doctor,
    or a nurse, or it's 1.7 cm,
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    170 cm, you know?
    He doesn't have any of those things.
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    What is it like unto itself?
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    If it doesn't connect with points of
    perception, or things to perceive,
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    by itself...?
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    Q2: It's not bothered by anything.
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    M: Yes. Okay, bring the things back.
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    M: Is it bothered by them?
    Q2: No. It is...
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    Q2: if identity is missed...
    M: If identity...
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    Q2: Is not seen, like.
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    M: So, identity brings all the trouble, then?
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    Q2: Identifying brings all the trouble.
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    Q2: But for who?
    M: Ahh. Are are you asking me?
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    Group: [Laughs].
    M: You have to find out.
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    Right here is good.
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    Q2: The trouble cannot be for that which
    is not touched by it.
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    M: Yes. Is 'that which is not touched by it'
    an object of perception?
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    Q2: No.
    M: Where is it?
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    Q2: It has no location.
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    M: It has no problem?
    Q2: It has no problem.
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    M: Okay, let's go to where the problems are.
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    Why you trying to solve a thing that has
    no problem?
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    Q2: 'Why try to solve a thing that has
    no problem'?
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    M: Yes. It has no problem.
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    So where will we go now to find a problem?
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    And it is good.
    It's fine!
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    We are looking, and it's good.
    I don't want to feel,
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    'Ah! Yes, yes.
    End of thing.
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    Okay, I go now,'
    because problems begin somewhere,
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    and everyone is troubled by it.
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    Who is the everyone?
    You must also find.
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    It appears that you are no one,
    and you are someone.
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    In this receding you come,
    'Ah, actually, I am here.
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    But I as what is here?'
    Well, it's not, it's certainly not the person.
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    It's not a male or female,
    or it's not Muslim or Christian.
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    It's something...
    something/nothing about it.
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    M: Is it a valuable discovery?
    Q2: Yes.
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    M: Yes, yes.
    Okay. So that's not where problems are.
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    Q2: No.
    M: Okay.
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    So where problems come,
    is in the place of identity.
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    Q2: Yes.
    M: Where I am someone.
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    Q2: Yes.
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    M: Is there a way that this sense of being
    someone...
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    How does that look now,
    from the place of your discovery that,
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    'Actually, fundamentally,
    I am not any of these things that have
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    been spoken of,'?
    How does the things, the world of things,
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    how do they, you know, what is their value?
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    Where do they...
    They don't impact upon this,
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    but somehow this must be somehow the cause
    of them playing.
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    And here the sense 'I'
    is also there, and a very familiar feeling
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    of 'I'. But is it stable?
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    It's always constant, this 'I',
    this now, the second 'I'?
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    Q2: The moving 'I'
    is not constant.
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    M: Yes. So is it not the moving 'I'
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    M: who came to satsang?
    Q2: Yes.
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    M: Yes.
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    Because what?
    It cannot control its world.
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    Q2: And its good it cannot,
    because it wouldn't, it wouldn't,
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    it wouldn't find out what it really is
    if it could control anything.
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    Like if there wouldn't be this trouble
    and this pain in this identifying,
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    Q2: there would be no urge to—
    M: So it must have an urge.
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    It must have a drive.
    What is the drive of this 'I'
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    which is the I-person?
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    Because all the human beings.
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    We have this mask or sickness of I-me, I-me.
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    What is the I-me really in search of?
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    Everybody can take this.
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    The I-me, is it quiet and content and
    happily I-me?
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    No. So what it wants?
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    Speaker1: To be free of suffering.
    M: Ah?
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    Speaker1: To be free of suffering.
    M: To be free of suffering.
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    Only you?
    Only you?
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    Okay. Okay.
    To be free of suffering.
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    M: What is it suffering from?
    Group: It's projection.
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    M: It's projection, it's projection.
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    Da da da.
    We're in common ground now.
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    It's having some suffering.
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    Q2: But I'm not sure that this 'I',
    like this identified one wants to be at
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    Q2: peace and...
    M: Wants to be?
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    Q2: At peace.
    M: It doesn't want to be at peace.
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    Q2: I'm not sure about that, because-
    M: You speaking now are not that.
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    M: Is that what you're saying?
    Q2: Not being?
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    M: Not the person.
    You're not sure of that person.
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    The person-self is really da da da da da.
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    Who is speaking now?
    Just to be clear and look.
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    You're looking from where?
    From an identified place or a not identified
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    place? There is a feeling 'I am'.
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    I call it consciousness.
    That 'I Am'-ness without strong identification
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    with the personal sense that is the...
    Let me call it, I'm going to call it the
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    Brahman for the moment, okay?
    But only because I can I have another word
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    called Parabrahman.
    Would you understand?
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    Okay. All right.
    So it is the consciousness.
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    It is the guru state of being,
    which is all for everybody,
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    is there.
    It is that in which the world of person
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    and its world and all of this is seen
    from here, but is not disturbed by that.
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    And from this place 'I Am'
    has the power by looking into the realm
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    of the I-me and the I-person,
    impart some grace to it.
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    Because in the form of the I-person -
    are we following is good?
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    In the form of the I-person,
    it is still consciousness,
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    it's a mode of consciousness.
    And that sense of being,
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    if you want to call it a soul—
    we are right for the moment?
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    Just working words -
    the soul, it has different characteristics.
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    In India they speak of the different gunas,
    which are kind of energetic qualities that
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    affect the soul;
    some soul tendency.
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    Q2: Sorry, but the soul you call the person
    now, or what?
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    M: Yes. Let's, let me just continue and
    then you'll see.
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    So then this the sense of being somebody,
    an entity with the characteristic,
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    with a history, with association with parents,
    with family, with all of these things;
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    self description that makes you uniquely you,
    at least for the time being.
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    Because also you keep changing what you
    say about yourself.
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    If you could keep on writing an autobiography
    for a period of 20 years,
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    it's going to keep changing.
    So the person is not stable,
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    whereas the 'I Am', which generates the
    projection of the mind and person...
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    I'm going to call person and mind similar
    for the moment..
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    If you want me to cover because it's good
    if you understand this thing,
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    then it becomes more clear, no?
    So the personal state of consciousness
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    is where all the conflicts can come.
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    Desire can come.
    Pain. Life.
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    Death. You.
    Me. This.
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    That. Up, down.
    Heaven, hell.
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    All these things is in there for the person.
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    It's never a stable environment and even
    unto itself, with nothing to interfere,
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    it interferes with itself.
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    It also suffers from its own,
    'I'm lonely.
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    I don't know what I'm going to do.'
    So it's never without trouble.
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    Okay? But as it's also on a journey of—this
    world as we know it, each one is on a journey
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    of self-discovery.
    It may not be conscious of it like that.
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    For a while our urge for discovering things
    can be merely phenomenal.
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    Like, I want to be a lawyer.
    I want to be a doctor.
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    I want to be famous.
    I want to be a singer.
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    I want to be something.
    And all this produces fruit,
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    is a power.
    It produces fruit.
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    And you may indeed become famous.
    You may indeed become rich and all this
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    kind of things.
    But we are discovering even those who have
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    gone before become very rich,
    at some point they are not satisfied with
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    rich because the whole system is built
    like that.
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    You can never be really satisfied,
    really genuinely satisfied until you're home.
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    And 'home'
    means to awake to your true nature,
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    which is not somewhere else.
    Not over there.
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    It's like peeling away, no?
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    So my way of looking at it is that the
    person is the one who takes the journey
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    of life.
    And I would not say because,
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    you know, in Advaita thought,
    the person doesn't think and the mind doesn't
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    exist, the world doesn't exist,
    and so on.
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    And ultimately it is true.
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    But you must understand in what light it
    is true.
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    Because when you say to beings who have
    strong idea of self and who have a philosophy,
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    have relief, have belief,
    all these things,
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    'That it's not true.
    It doesn't exist'.
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    You know, it's very hurtful.
    You don't know,
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    'Whoa, whoa, wait.
    What are you saying?'
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    And some can adopt that thing and indeed
    learn and take that attitude.
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    But inside it's not true.
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    Something has to be clear.
    So the sense of being someone,
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    it is consciousness.
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    When you say 'I', when you feel 'I',
    because nobody gave you 'I'.
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    Everything else you receive.
    Nobody, not your parents didn't say,
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    'I'm going to name you "I"'.
    And yet all the beings have this intuitive
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    self-reference of 'I'.
    Not the English version.
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    So even mosquitoes have a feeling of 'I'.
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    'I' points to existence,
    'I exist', that's what it really mean.
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    But I-person very rarely touch on this
    root that it means existence and that it
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    is conscious.
    It doesn't even know that it cannot die
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    as consciousness.
    Consciousness cannot die.
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    But its belief 'I am the body'
    can die, but doesn't mean it dies.
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    The body will die.
    But what you are cannot die.
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    It will just transfer for more experiencing
    if there's more things to experience.
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    So this urge inside with different beings
    and different bodies, let's put it like that:
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    identities in different bodies,
    are on a journey depending upon your maturity.
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    Some people only want to be famous or 'I
    want to have five children.
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    I want to live in a beautiful house.
    I want to be able to have enough money
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    to do what I want.'
    Those desires are permitted by Parabrahman,
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    by Paramatman;
    that life gives the life in this.
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    All desires can be had,
    good and bad.
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    And it will help you to fulfil your desires.
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    Even if you are a thief and you want you
    to be a better thief.
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    It will give you power.
    Learn to be a better thief!
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    Because God has a use for you as a great
    thief, because he is going to perfect the
  • 19:57 - 20:03
    other ones, who may be somewhere more evolved,
    with your thievery!
  • 20:03 - 20:09
    You're going to hurt them...
    They need this thievery to move on even more.
  • 20:09 - 20:13
    The whole thing is beautifully managed.
  • 20:14 - 20:18
    By Paramatman is taking care of all things.
  • 20:18 - 20:21
    Not one thing go missing.
    Not only for human beings,
  • 20:21 - 20:28
    the ant kingdom, the bee kingdom,
    the horse and the this and every kingdom:
  • 20:28 - 20:32
    He's the God of all of them.
    They have their rules.
  • 20:32 - 20:36
    They have their philosophies.
    They have their ways.
  • 20:36 - 20:37
    They have their likes and dislikes.
  • 20:37 - 20:40
    They have their urges.
    They have their suffering.
  • 20:40 - 20:43
    Everything is somehow evolving somehow.
  • 20:43 - 20:46
    Let's stick to our world for a little bit.
  • 20:46 - 20:52
    Okay. So in our world, this urge is there
    and for a while depending upon,
  • 20:52 - 20:57
    because not all the beings are at the same
    level of maturity.
  • 20:57 - 21:00
    And He made it like that.
    He didn't say, All of you who are mature
  • 21:00 - 21:05
    like that, you will go to here and all
    of you mature...No, He mixes up and we fight.
  • 21:05 - 21:09
    But we need it also, you see.
  • 21:09 - 21:12
    So I'm saying this so that you don't complain
    about your life.
  • 21:12 - 21:15
    Everything that's sent to you,
    if you take it only as,
  • 21:15 - 21:18
    'But this thing has happened to me.
    And I didn't do anything about it.'
  • 21:18 - 21:21
    Actually, you earned it.
  • 21:21 - 21:27
    And you have to make use of the experience
    of it to transcend in yourself.
  • 21:27 - 21:33
    That you transcend in yourself,
    your light becomes light for others, also.
  • 21:33 - 21:37
    But don't think like that:
    'I and my light...'
  • 21:37 - 21:42
    You understand?
    So, if you have this attitude, okay,
  • 21:42 - 21:46
    but somehow this is needed,
    it's pointing out something.
  • 21:46 - 21:52
    Rather than 'Oh, they are attacking me...'
    Because the self as a person is also very
  • 21:52 - 21:55
    myopic and very self protecting.
  • 21:55 - 22:00
    And that's why it doesn't grow so quick
    because it feels vulnerable.
  • 22:00 - 22:04
    And when you're vulnerable it locks in
    and 'pew pew pew'
  • 22:04 - 22:06
    [imitates shooting].
    It locks in.
  • 22:06 - 22:10
    When you see these things you realise,
    'Wait a second but a deeper consciousness...'
  • 22:10 - 22:15
    She just been speaking from this deeper
    consciousness, in which the sense of the
  • 22:15 - 22:19
    person and its world are seen with more
    detachment.
  • 22:19 - 22:21
    You say,
    'But I speak with you,'
  • 22:21 - 22:24
    you say,
    'but from here, I'm actually just fine.'
  • 22:24 - 22:29
    What do you want?
    What do you need?
  • 22:29 - 22:32
    What is your problem?
    'Actually here, nothing, actually.'
  • 22:32 - 22:35
    For problem, I have to go back over there.
  • 22:35 - 22:41
    And over there is in the state of the person
    and my neighbours and my relationship and
  • 22:41 - 22:44
    the things, and I get enough money and
    da da da da da.
  • 22:44 - 22:46
    This is the woes of the person.
  • 22:46 - 22:49
    They're here to make you grow,
    to help you.
  • 22:49 - 22:52
    And when you see and you understand this
    a little bit, you don't get angry.
  • 22:52 - 22:54
    You don't get,
    'Oh, it's them is the cause.
  • 22:54 - 22:57
    They are the cause.'
    But you use it.
  • 22:57 - 23:02
    But when you come here,
    I want to fast forward!
  • 23:02 - 23:06
    Which you can, you can go,
    tick tock, tick tock, tick tock.
  • 23:06 - 23:10
    Or you can somehow come into big seeing.
  • 23:10 - 23:16
    You can travel footsteps or you can travel
    by galaxies.
  • 23:16 - 23:21
    So here if you—I feel and I assume,
    you may correct me, that when you come
  • 23:21 - 23:28
    here there is within the capacity to flower
    into higher states.
  • 23:28 - 23:31
    When you realise,
    'Wait a second, I'm kind of wasting my
  • 23:31 - 23:34
    time in the person quite a lot.
  • 23:34 - 23:39
    Because now I'm aware of myself in
    consciousness as consciousness.'
  • 23:39 - 23:43
    And what happens by that?
    Well, as you learn to observe -
  • 23:43 - 23:46
    and this is what I've been showing -
    learn to observe things more because you're
  • 23:46 - 23:49
    too identified.
    If you identify, you slow down.
  • 23:49 - 23:53
    And what happens?
    You start to accumulate concepts.
  • 23:53 - 23:57
    And the more concepts you accumulate,
    the more opaque you become.
  • 23:57 - 24:01
    The more solid, the more rigid.
  • 24:01 - 24:04
    If you know people with they have a pile
    of concepts.
  • 24:04 - 24:11
    And their concepts and your concepts can't
    dance. You know, even family can be like this.
  • 24:11 - 24:19
    So what you will earn is by observing with
    detachment, learning to look and see if
  • 24:19 - 24:27
    you can catch this seeing where even your
    person, your person, the subject of all
  • 24:27 - 24:32
    of your world, is itself seen.
  • 24:32 - 24:37
    When you can see, you can say,
    'Whoa'. It's not just a world,
  • 24:37 - 24:42
    but the personal self that has the reflection
    of that world.
  • 24:42 - 24:47
    They are, when I say two sides of one coin,
    they go together.
  • 24:47 - 24:51
    Your mistake has been you identifying yourself
    and feeling,
  • 24:51 - 24:53
    ' Yeah, but it's the world.
    Everything is wrong there.
  • 24:53 - 24:58
    It's not me.'
    And what makes you do that is because also
  • 24:58 - 25:01
    your person goes by the title of 'I'.
  • 25:01 - 25:05
    And 'I' means God.
  • 25:05 - 25:07
    You understand?
    Your 'I'
  • 25:07 - 25:12
    is consciousness, which is a godly principle.
  • 25:12 - 25:18
    You see, then you understand this 'I',
    the I-me and the I-I or the 'I Am'.
  • 25:18 - 25:23
    You see the difference.
    When we go into I-me, all your life struggle
  • 25:23 - 25:25
    and this and can't get,
    and this one is sick and da da da da da.
  • 25:25 - 25:28
    And it is strong, it is strong.
  • 25:28 - 25:31
    It didn't have its origin in one body
    life-form.
  • 25:31 - 25:36
    We've been going on for a long time.
    But gradually it's growing through what
  • 25:36 - 25:43
    I call the guna field.
    Gunas means some energy which is;
  • 25:43 - 25:52
    Tamasic guna, mean that when the entity
    of self is more resistant and more sort
  • 25:52 - 25:58
    of easily troubled and full of identity
    and resistance, that's called tamasic
  • 25:58 - 26:03
    guna-Tama guna.
    Then the energy, the entity energy can
  • 26:03 - 26:06
    also have more, something you can call
    Raja guna.
  • 26:06 - 26:09
    Means that the soul is more energetic,
    it's more full of desire.
  • 26:09 - 26:14
    It wants to do things adventurous.
    It has many ideas and da da da.
  • 26:14 - 26:20
    And then also another guna called Sattva
    guna. Sattva guna is more pure,
  • 26:20 - 26:24
    meaning when the energy field is more
    attracted to spirit;
  • 26:24 - 26:27
    it wants to evolve in consciousness,
    it wants to realise.
  • 26:27 - 26:32
    So these gunas are playing in,
    within the beingness.
  • 26:32 - 26:36
    Some gunas has more ascendance,
    more stronger in one.
  • 26:36 - 26:40
    Another, stronger in another one.
    Like this.
  • 26:40 - 26:48
    So all of you, I say, You are,
    must be exhibiting some stronger Sattva guna.
  • 26:48 - 26:53
    But you have—Raja guna is in there pulling
    at your tail.
  • 26:53 - 26:59
    And sometimes Tamas guna,
    'yeah...'
  • 26:59 - 27:01
    They can all.
    It's all part of it.
  • 27:01 - 27:05
    It's a kind of fun way of looking, no?
  • 27:05 - 27:10
    It's not that funny, actually.
    But we understand a little bit.
  • 27:10 - 27:19
    So somehow to come to satsang without anyone
    pressuring you to do that means your soul
  • 27:19 - 27:21
    is attracted a bit towards it.
  • 27:21 - 27:24
    And the more you find out and not just
    find out intellectually,
  • 27:24 - 27:29
    but begin to experience your understanding;
    experiential understanding.
  • 27:29 - 27:32
    You're encouraged within yourself.
  • 27:32 - 27:37
    You're falling in love.
    And if you fall in love with someone and
  • 27:37 - 27:42
    you're really falling in love deeply,
    nobody you will require to remind you to
  • 27:42 - 27:46
    remember your beloved.
    The urge comes from inside.
  • 27:46 - 27:54
    It's pulling, you know, always,
    whatever you're doing, you're thinking.
  • 27:54 - 28:02
    So your own self, your own heart is becoming
    the beloved of your sense of your person.
  • 28:02 - 28:04
    It's in the Sattva guna.
  • 28:04 - 28:09
    It's drawing more and more.
    After Sattva guna what happen,
  • 28:09 - 28:14
    you see.
    They call one state Turiya,
  • 28:14 - 28:21
    which means that becoming clean,
    functioning more from consciousness.
  • 28:21 - 28:24
    The lower states don't trouble you.
  • 28:24 - 28:27
    They don't trouble.
    Identity doesn't trouble you.
  • 28:27 - 28:30
    At some point it won't trouble you.
    People call you,
  • 28:30 - 28:33
    'Oh, so you are Paulette?'
    'Yes, yes.
  • 28:33 - 28:34
    My name.'
    You still use the name.
  • 28:34 - 28:38
    When you wake up fully into yourself,
    you will not have to change name.
  • 28:38 - 28:44
    You don't have to call yourself Parabrahman
    or some wonderful name.
  • 28:44 - 28:50
    You can still use your name.
    But you are not this name.
  • 28:50 - 28:55
    You see, it's like somehow something's
    unfolding.
  • 28:55 - 29:00
    Concepts don't stick with you,
    but you—the more they don't stick with you,
  • 29:00 - 29:04
    they're not so important.
    Then all is available for you.
  • 29:04 - 29:08
    You can listen without having to decide
    and know,
  • 29:08 - 29:10
    'I believe in this.
    What do you believe?'
  • 29:10 - 29:13
    'Oh. What is your standpoint?'
    No, it doesn't matter, actually,
  • 29:13 - 29:17
    because you're in the all-ness of your being.
  • 29:20 - 29:23
    Is it okay I'm talking,
    we are talking like this?
  • 29:23 - 29:25
    Let's clear the field, okay.
  • 29:25 - 29:27
    We're sweeping the house so you understand.
  • 29:27 - 29:31
    When you say 'Yeah but these things,
    I don't know why I keep getting these things.'
  • 29:31 - 29:38
    That relationship is building,
    it's sticky.
  • 29:38 - 29:42
    So I don't say, Okay, I'll show you how
    to solve that problem, that problem.
  • 29:42 - 29:44
    Say, No.
    Learn something;
  • 29:44 - 29:50
    learn to observe your sense of identity
    and its likes and dislikes.
  • 29:50 - 29:52
    But with some distance learned,
    you can.
  • 29:52 - 29:57
    You can see.
    And learn to detach.
  • 29:57 - 30:03
    And what did I say?
    Should I say 99.9% of the things in the
  • 30:03 - 30:07
    world does not trouble you,
    which means you can walk anywhere in the
  • 30:07 - 30:09
    world and things don't go [imitates sucking
    noises].
  • 30:09 - 30:13
    No, you can move.
    Natural detachment.
  • 30:13 - 30:18
    But the 0.1 of the things that matter.
  • 30:18 - 30:20
    'Oh, yeah.
    But no, no.
  • 30:20 - 30:23
    Oh, I don't like pink.
    Mmmm-mmm.
  • 30:23 - 30:26
    Not me. I don't like this.
  • 30:26 - 30:27
    Peacock feathers!
    Oh, keep that away from me!'
  • 30:27 - 30:33
    And so all these kind of stuff,
    they keep you tied up into the shape of
  • 30:33 - 30:34
    the person.
    You may feel proud.
  • 30:34 - 30:37
    'I'm this kind of person.
    I'm not that kind of person.'
  • 30:37 - 30:47
    And you don't realise how we cheat and
    shrink from your beauty.
  • 30:47 - 30:51
    All of this is you.
  • 30:52 - 31:01
    You will never learn and really love everyone,
    even those not yet born,
  • 31:01 - 31:04
    you love.
    'Oh, no.
  • 31:04 - 31:06
    But I've never seen them.
    Oh I didn't...'
  • 31:06 - 31:09
    No no, no.
  • 31:10 - 31:13
    Understand?
    Because it's your nature.
  • 31:13 - 31:19
    It's not just your choice.
    And so I say, What is the simple thing?
  • 31:19 - 31:23
    Learn to observe more and more with
    detachment.
  • 31:23 - 31:26
    Learn to see the mind.
  • 31:26 - 31:28
    The maya-mind tell you 'No.
    That's wasting time.
  • 31:28 - 31:30
    I don't get anything from doing that.
  • 31:30 - 31:32
    I just fall asleep whenever I do it.
  • 31:32 - 31:35
    I try to just look without the attachment,
    I fall asleep.'
  • 31:35 - 31:38
    Even here, when we used to do the Just
    Be exercise;
  • 31:38 - 31:42
    Ding dong, say, Okay, like this.
    As if you [imitates falling asleep].
  • 31:43 - 31:48
    Just woke up!
    What is this?
  • 31:48 - 31:52
    It is a kind of psychic resistance.
  • 31:52 - 31:56
    It's in us.
    Something that is trying to resist from
  • 31:56 - 32:00
    coming into the fullness of yourself.
    It's a force, this maya force.
  • 32:00 - 32:03
    It's a little resistance.
    But don't be worried.
  • 32:03 - 32:09
    It soon change.
    The minute you begin to feel the darshan
  • 32:09 - 32:14
    of your own heart [exhales]
    so much encouragement.
  • 32:14 - 32:20
    But you must earn it.
    And what teacher will do is teaching this
  • 32:20 - 32:24
    thing, but you have to be on board.
  • 32:24 - 32:28
    You have to be on board.
    You have to be there.
  • 32:28 - 32:33
    Because even greatest guru cannot help
    you if your heart's not on board.
  • 32:33 - 32:36
    You must work for it.
    And look what it is, also;
  • 32:36 - 32:41
    it's very mystical but it's not difficult.
  • 32:41 - 32:43
    The path has been made so clean.
  • 32:43 - 32:47
    The higher you go, the purer the climate,
    the simpler the advice,
  • 32:47 - 32:51
    if you can take, but the stronger the
    resistance.
  • 32:51 - 32:55
    Because your earth self is fighting,
    is lazy.
  • 32:55 - 32:58
    And, you know, it's like this.
  • 32:58 - 33:02
    You have to watch him.
    You have to learn to observe this, okay?
  • 33:02 - 33:06
    And press on.
    And what you have, you may say at some point,
  • 33:06 - 33:11
    'I have nothing to encourage me because
    my mind is just killing me...'
  • 33:11 - 33:16
    And some people say,
    'Yeah, but, but Guruji told you to do.'
  • 33:16 - 33:18
    'Yes, yes.
    Yeah yeah I do.'
  • 33:18 - 33:24
    Why? Because you have faith and faith enough
    to give you some strength,
  • 33:24 - 33:28
    some courage.
    Then also life, the source,
  • 33:28 - 33:31
    empower you because you have chose;
    when you choose.
  • 33:31 - 33:35
    You've chosen many things.
    You can keep on choosing many things in life,
  • 33:35 - 33:41
    but you're choosing Supreme.
  • 33:41 - 33:43
    You're choosing God-consciousness.
  • 33:43 - 33:46
    You're choosing Self.
  • 33:48 - 33:52
    When I speak like this,
    I get touched, you see?
  • 33:53 - 34:00
    If you choose this, then you have really
    making use of this life-form.
  • 34:00 - 34:05
    Because you can choose many things and
    they will delay you.
  • 34:05 - 34:07
    And it's okay.
    You like this thing?
  • 34:07 - 34:08
    You like that?
    It's okay.
  • 34:08 - 34:10
    It's freedom.
    It's okay, it's okay.
  • 34:10 - 34:16
    But if you have in your heart this choice.
  • 34:18 - 34:26
    And then you have taken the highest choice,
    and you'll be tested.
  • 34:26 - 34:30
    And you must pass this test.
  • 34:31 - 34:36
    And then all the grace of Parabrahman come
    for you.
  • 34:39 - 34:41
    If you say,
    ' Yeah, but I went around the corner
  • 34:41 - 34:45
    and somebody went, boo!
    And I don't want to go there.'
  • 34:45 - 34:48
    And then you come 'Guruji what is the
    highest?'
  • 34:48 - 34:52
    I said, You didn't even pass the lowest.
  • 34:55 - 34:57
    Group: [Laughter]
    M: You want the highest.
  • 34:57 - 34:58
    I said, Well, it's a little person come
    and say,
  • 34:58 - 35:01
    'Yeah, look at you.
    Oh, no. No.'
  • 35:01 - 35:06
    And you [imitates crying].
    I said, Well it's small things.
  • 35:06 - 35:10
    How are you going to overcome?
    By looking and learning to...
  • 35:10 - 35:12
    let the fear, don't try and stop the stop
    the feelings.
  • 35:12 - 35:14
    Let them come.
    Don't try and stop them.
  • 35:14 - 35:19
    What you need is not to stop them,
    but to have clear seeing of them.
  • 35:19 - 35:23
    Just see that it's just the life force.
  • 35:23 - 35:25
    The force of habit is playing.
  • 35:25 - 35:28
    And this is its domain.
  • 35:28 - 35:30
    This is its sensory, sensors [indicates
    the body].
  • 35:30 - 35:33
    It's playing in here, and the mind is playing.
  • 35:33 - 35:36
    And you say,
    'But how I can see this?
  • 35:36 - 35:39
    How comes I'm seeing this?'
    And gradually, gradually,
  • 35:39 - 35:42
    you stay in your satsang.
    You listen and you start to find 'Whoa
  • 35:42 - 35:46
    where they didn't seem to be a way,
    there is a way.'
  • 35:46 - 35:49
    And which way is it?
    It's here, it's here, it's here [indicates
  • 35:49 - 35:51
    the heart].
  • 35:56 - 36:00
    So you just continue.
  • 36:00 - 36:04
    Don't try something, get a bit hurt,
    go try something else, try something else,
  • 36:04 - 36:10
    try something else and try.
    No, no. If you must have some faith.
  • 36:10 - 36:13
    You don't have faith, you can pray,
    ask Baba.
  • 36:13 - 36:19
    'Oh, I, please, I, I want to believe,
    I trust, but I'm weak.
  • 36:19 - 36:23
    Please help me.'
    God help come.
  • 36:23 - 36:27
    Help come.
    Be humble.
  • 36:27 - 36:31
    As you're growing, kindness is coming.
  • 36:31 - 36:34
    Kindness is coming.
    Maybe you didn't realise how unkind our
  • 36:34 - 36:38
    behaviour is.
    Selfishness is going.
  • 36:38 - 36:41
    Empathy is coming.
  • 36:42 - 36:48
    Spaciousness is coming.
    Heaviness is leaving.
  • 36:51 - 37:02
    Unexpected boon and grace is flowing,
    seemingly undeserved is coming.
  • 37:04 - 37:08
    And then things, that you feel 'But
    how did this come?'
  • 37:08 - 37:14
    Coming. Then when you start to feel great,
    something goes,
  • 37:14 - 37:15
    'Eh' [indicates unhappiness].
    That is coming also.
  • 37:15 - 37:18
    Everything is coming.
  • 37:18 - 37:22
    You're going to give up?
    Like this it comes.
  • 37:29 - 37:36
    I have tremendous...
    I have in my heart, I found,
  • 37:36 - 37:39
    the love for all the beings is there.
  • 37:39 - 37:43
    I didn't work at it.
    You just stay open.
  • 37:43 - 37:50
    You come to your natural,
    your natural love, natural state is there.
  • 37:50 - 37:59
    But the service to sangha, who,
    if I am right about it,
  • 37:59 - 38:03
    are those I perceive to be
  • 38:04 - 38:08
    on a higher journey of awakening.
  • 38:09 - 38:15
    And then this body, this life force dedicated
    to that.
  • 38:17 - 38:22
    Dedicated to that.
    You will have troubles.
  • 38:23 - 38:27
    But you will overcome them.
  • 38:31 - 38:52
    And the highest, clearest power in the
    universe has called you
  • 38:57 - 39:02
    and supports your seeing.
  • 39:05 - 39:10
    Stop thinking of yourself as some petty
    little thing.
  • 39:11 - 39:16
    But don't think of yourself as a great
    thing also.
  • 39:19 - 39:21
    M: Yeah
    Group: [Laughter].
  • 39:24 - 39:28
    M: And the one thing that will be repeated:
    Don't give up.
  • 39:28 - 39:33
    Keep looking and clarify your misunderstanding
    of you. Someone say,
  • 39:33 - 39:34
    'But I'm doing.
    I'm doing like this.'
  • 39:34 - 39:37
    And say No, no, no.
    That's what I show?
  • 39:37 - 39:40
    Come now.
    You do look, da da da da, come.
  • 39:40 - 39:45
    Oh. Don't put this in your pocket.
  • 39:45 - 39:53
    Put it in your heart and stay with it
    and increase in it.
  • 39:55 - 40:03
    And so your autobiography that you write
    in your person, that will disappear.
  • 40:23 - 40:26
    Thank you.
  • 40:42 - 40:47
    What is happening also is that those,
    I'm finding more the ones I don't-
  • 40:47 - 40:50
    I'm just-
    I find them, we stay together,
  • 40:50 - 40:56
    we look and quickly from here,
    not just go.
  • 40:56 - 40:58
    Go down.
  • 40:59 - 41:02
    You want to want to come in with me?
    We go, down.
  • 41:02 - 41:09
    Stay. Right.
    And all this mind stuff can start to just
  • 41:09 - 41:13
    dry up very naturally.
    Just simple.
  • 41:13 - 41:16
    I told you from the beginning,
    it is simple because you don't have to
  • 41:16 - 41:19
    create yourself.
  • 41:19 - 41:25
    You can create a false self,
    but your true self, you can only discover.
  • 41:25 - 41:31
    When you discover it, the discoverer merges
    in it also.
Title:
Your Own Heart is Becoming the Beloved.mp4
Video Language:
English
Duration:
42:03

English subtitles

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