0:01

You said the

0:03

other day, what

0:05

is your biggest

0:08

problem? You said

0:10

the other day,

0:13

what is your

0:15

biggest problem?

0:18

And also been

0:20

contemplating

0:23

that a lot.

0:26

And my biggest

0:28

problem. the person,

0:31

the personal identity,

0:33

the goek identity,

0:36

just all of that

0:38

so tiresome. And... You

0:40

know, because there's something

0:43

to zoom in on, and

0:45

we have to... We're doing

0:48

that with it a lot.

0:50

Because first, the intellect come

0:53

in and take coverance, yeah,

0:55

we got it. But it

0:58

didn't go in. And

1:00

so the tendency is to

1:02

feel like, okay, we've

1:05

covered that subject, let's

1:07

move on. Sitting where I'm

1:09

sitting, I've in this opportunity,

1:12

I come to see, there's

1:14

a feeling, a cheating, we

1:16

don't feel like we intend

1:19

to, but in that realm

1:21

of mind and person, it's

1:23

like, okay, been there, done

1:25

that, next. And even in

1:28

Satsang, we're a very... important point

1:30

is being clarified. You see, and

1:32

we have not, you know, we

1:35

have come to the, we have

1:37

come to the ocean, but nobody's

1:39

in. And everybody's having good

1:42

time, we have picnic on

1:44

the beach, we're sending postcards

1:47

about how beautiful it is,

1:49

our sunset is, but nobody's in.

1:52

You see? And then we're packing

1:54

up to go. So I'm looking at

1:56

that. That while we are there also...

1:58

What will be here? this time

2:01

what is changing from my

2:03

own perspective is that I'm

2:05

not going to give you

2:07

know answer you and then

2:09

you and you and like

2:11

like as though your individuality

2:14

matters actually your individuality only

2:16

mean your unique subjective perspective

2:18

based on your identity as

2:20

a person with its own

2:22

personal issues so if we

2:24

just work on this We

2:27

solved the personal issue today,

2:29

personal issue tomorrow, like this.

2:31

How about in one swoop

2:33

we can catch everything. Remember

2:35

I told this example that

2:38

a fisherman goes out with

2:40

a hook and was bait

2:42

and he throws a line

2:44

out. In Jamaica when we

2:46

were doing this as children,

2:48

we didn't have these rods.

2:51

We'd only have string and

2:53

you have a little weight

2:55

and you can... throw it.

2:57

So it would only go

2:59

maybe, you know, three or

3:01

four meters. And there was

3:04

enough with there. And then

3:06

you, it's the game, you

3:08

know, you can watch the

3:10

trembling line. It's so exciting.

3:12

Then you catch, you pull

3:14

him and you see him

3:17

coming and, oh, it's, that's

3:19

what the game is actually.

3:21

Because if somebody were to

3:23

give you a fish, you

3:25

don't, yeah, okay, you know,

3:27

but if you catch him.

3:30

You see, that was, you

3:32

catch him. Say, if you

3:34

go like this, one line,

3:36

one bait, one fish. If

3:38

you have a boat, you

3:40

may go out all day,

3:43

you may catch 10, 12

3:45

fishes. If you have a

3:47

bigger boat, you may be

3:49

catch hundreds. If you have

3:51

a ship, you catch thousands.

3:53

But who is that one?

3:56

who with one hook can

3:58

capture the old ocean. And

4:05

what is this ocean?

4:07

What is that hook?

4:09

Who is that fisherman?

4:11

I say, the one

4:13

who comes to Satsang.

4:15

What is this ocean?

4:17

To resolve the whole

4:20

ocean of Samsung to

4:22

understand your place in

4:24

it. There is no

4:26

Samsung without you in

4:28

your mind to mind.

4:30

So these metaphors I'm

4:32

giving like that. So

4:37

the tendency to, we

4:39

have done it also,

4:41

answer this question, that

4:43

questioner, not a questioner,

4:45

this one, the questioner,

4:48

and a feeling that,

4:50

no, we are in

4:52

answering like this, there's

4:54

a time for that,

4:56

and they will continue

4:58

here now and again.

5:00

Time for these questions.

5:04

I want to give

5:06

the response, the one

5:08

answer for everyone. Where

5:11

is it that we

5:13

all have the same

5:15

challenge? That would be

5:18

smart. Where is it

5:20

that each one, however

5:23

diverse on the surface,

5:25

your or unique circumstances,

5:27

your challenges or problems

5:30

or problems might appear?

5:33

at the root, it's wanting.

5:36

Who has caught that, you

5:38

see? That is just wanting.

5:40

The more you individuate and

5:43

you feel, oh yeah, but

5:45

you know, it's by having

5:47

this trouble with my family

5:50

and they don't agree about

5:52

this path I'm taking and

5:55

I should be back in

5:57

universe. Whatever it is, okay?

5:59

What would be the point?

6:02

What would be that question,

6:04

that opportunity to catch everyone?

6:06

We cannot catch all the

6:09

ocean, all the fish in

6:11

the ocean. You can only

6:14

catch the fishes who are

6:16

up for being caught. Okay?

6:18

Because this must happen. as

6:21

a gesture and urge from

6:23

your own heart, you want.

6:25

The others, they're free. In

6:28

the meantime, all the fishes,

6:30

all the creatures in the

6:33

ocean carry on with your

6:35

life. But for those who

6:37

went, then this is the

6:40

hook must catch everyone. Why

6:42

I would say like that?

6:44

Why not everybody? No, you

6:47

have to come. It has

6:49

to be your time. You

6:52

have to ripen. You

6:55

have to ripen on the

6:57

tree of knowledge to become

6:59

Prasad for good. Cannot just

7:01

be, ah, your fruit, yeah,

7:03

let's eat, no, your ripen,

7:05

mean you have come to

7:07

the necessary challenges, suffering, struggles,

7:09

for you to feel, you

7:11

know, I kind of want

7:14

to go beyond all of

7:16

this. Whereas there are beings

7:18

who still have aspirations. in

7:20

the ocean of Samhara. What

7:22

do you do? Tell them,

7:24

no, you shouldn't, no, they

7:26

have to. Just like you

7:28

had to go through your

7:30

own sieving through to find

7:32

out what is it that

7:35

I really, that really most

7:37

matters for me. Because so

7:39

many problems we have had,

7:41

so many we have solved,

7:43

they don't go away, more

7:45

ones come. Is it possible

7:47

to go to such a

7:49

solution that takes care of

7:51

all of this? and

7:56

the problems are only

7:58

an appetizer, you know.

8:01

It's not all, I

8:03

want to solve all

8:05

my problems. What is

8:07

the cause of problem?

8:10

This question must come.

8:12

If you keep solving,

8:14

more ones come. More

8:16

ones come. Are we

8:18

just fascinated with the

8:21

possibility of finding solutions,

8:23

but keep going on?

8:25

Or is it that

8:27

we are tired of

8:30

this road now? There

8:32

must be something we're

8:34

not getting. We keep

8:36

finding ourselves back. This

8:39

is a little bit

8:41

further on the journey.

8:43

What is it that

8:45

you want? Has anybody

8:48

come to that level

8:50

of introspection where you

8:52

feel? You know what?

8:54

Even, even, I'm speaking

8:56

now, it's basic things

8:59

because I would like

9:01

to, I hope it's

9:03

right for me to

9:05

feel that everybody knows.

9:08

The whole point of

9:10

coming here. I don't

9:12

have to tell you.

9:14

I may say, listen,

9:17

aim higher. Aim higher.

9:19

Okay. Little coffee time.

9:21

It wasn't simple for

9:23

me. Me, me was

9:25

the, was the problem.

9:28

It was me and

9:30

I could, I know

9:32

I could see that

9:34

I was seeing it,

9:37

but it still took

9:39

time to just stay

9:41

present. The presence didn't

9:43

show like I knew

9:46

I was here, but

9:48

I actually couldn't experience

9:50

it. Just over and

9:52

over and over again

9:54

not with the little

9:57

me. And I do

9:59

have to say the

10:01

fact that you had

10:03

us help us with

10:06

the breathing for whatever

10:08

reason that helped me

10:10

because that brought me

10:12

present and there was

10:15

such a pool to

10:17

stay in the ego.

10:19

So just over and

10:21

over again coming back.

10:30

Yes, I want to

10:32

share something. Need a

10:34

say more. Go ahead.

10:37

There is a very

10:39

subtle point that we

10:41

must clear up today.

10:43

Because it's been missed,

10:46

the player of the

10:48

delusion can continue. Marie

10:50

just said, no. I

10:52

see that it's the

10:55

me, the person, it's

10:57

the problem. Okay,

10:59

and many people, yeah, yeah,

11:02

yeah, I can see the

11:04

person is a problem And

11:06

I said for whom is

11:09

a person the problem? Don't

11:11

answer Let it go in

11:13

the question for whom is

11:16

the person the problem? First

11:18

we had the feeling that

11:20

the person has a lot

11:23

of problems Maybe even create

11:25

problems Then

11:29

later on something says,

11:31

bn't actually the person

11:33

is the problem. Not

11:35

just person has the

11:38

problem, for some. Who

11:40

has come to this

11:42

level of seeing that?

11:44

No, the person is

11:46

the problem. How many

11:48

here has come to

11:51

at least this point?

11:53

Ha! Okay. Next point.

11:55

For whom? More

11:58

subtle, more subtle. It's

12:01

not who will answer

12:03

first. It's like a

12:06

little blind spot. Unquestioned.

12:08

But you had to

12:11

come to here first

12:13

to see actually all

12:16

problems are personal. There

12:18

are no impersonal problems.

12:20

Swallow, swallow. Take that

12:23

for a moment. I

12:25

have a cup of

12:28

coffee to drink. Or

12:39

put it another

12:41

way. Sometimes questions

12:43

are better than

12:45

answers. Because questions

12:47

make you think.

12:50

Answers you merely

12:52

accept. Okay. Answers

12:54

often are more

12:56

shallow, unless you

12:58

verify them. But

13:00

questions confront you.

13:02

Heather, come where

13:04

I can see

13:06

you. We

13:09

say there are

13:11

no impersonal problems.

13:13

Can this be

13:16

seen? Because so

13:18

far, we have

13:20

been moving on,

13:23

you see. But

13:25

the food is

13:28

not... It's not

13:30

chewed and not

13:32

fully swallowed. If

13:39

there are no impersonal problems,

13:41

therefore all problems must be

13:44

personal. And if the problems

13:46

are personal, they're very subjective.

13:48

Meaning, they cannot be a

13:51

problem for everyone. Not the

13:53

same one. For you, you

13:55

have this problem if someone

13:58

else says, no problem. at

14:00

all. If the problem was

14:02

true it would be the

14:04

problem for everybody. So the

14:07

problems, so-called problems, they

14:09

are subjective. Meaning that

14:11

they, and even for

14:13

the sense of yourself,

14:16

a problem felt yesterday

14:18

is not felt today

14:20

and it's not necessarily

14:22

that it's been solved.

14:24

Remember something appearing

14:26

as a problem. in

14:29

the height of its

14:31

potency, also of the

14:34

tendency, unhaded, just to

14:36

subside. It's not cured.

14:39

Just subside. And we

14:41

are feeling, ah, it's

14:44

okay now, everything is

14:46

good. For now, everything

14:49

for now. Problems for

14:51

now, solutions for now.

14:54

Okay? So, again, we

14:56

speak about. whatever they

14:58

may be, very seasonal,

15:00

very moment in the

15:02

moment, as they arise.

15:04

So, we said a

15:07

person and its problems,

15:09

you know, I'm trying to

15:11

figure out all these things

15:13

I've got to get done

15:15

and just keep coming back

15:18

and my neighbor again. We

15:20

can have this, you know,

15:23

personal problem, okay. Do

15:29

we have

15:33

any

15:39

impersonal

15:44

problem?

15:51

No. Okay. But

15:53

the person is

15:55

the problem. Because

15:57

all the problems...

16:00

So coming out to

16:02

the person and for

16:04

the person. I say,

16:06

ah, the person is

16:09

the problem. Yes. I

16:11

know when there's person,

16:13

there's always a problem.

16:15

I like this, I

16:18

don't like this. Today,

16:20

I'm feeling like tomorrow,

16:22

the person is the

16:25

problem. Okay, more subtle.

16:27

For whom is the

16:29

person? The problem. Any

16:31

problem. For whom? It's

16:34

for the person. Is

16:36

it's own problem? That's

16:38

a question, by the

16:40

way. Because we speak,

16:43

rarely you ask anybody

16:45

in the world, they

16:47

say, yeah, my person

16:50

is a problem. Personal

16:52

have a problem. But

16:54

who will you hear?

16:56

Say, no, you're seriously

16:59

my, I keep getting

17:01

in my own way.

17:03

My person is the

17:05

problem. Down question, come

17:08

forward. for whom is

17:10

present problem. Who are

17:12

the players here? Because

17:15

when you ask this

17:17

question, it's almost as

17:19

if there's like a,

17:21

you know, something wants

17:24

to go into a

17:26

bit of a haze.

17:28

And it seems like

17:30

there is some kind

17:33

of a more clean

17:35

version of a person.

17:37

But that in itself

17:40

is still being a

17:42

step out of the

17:44

being this. We have

17:46

the problem, then the

17:49

problem is seen. Then

17:55

we have the suffer of the

17:58

problem. Seems very personal. Now

18:01

we say the person

18:03

who has problems is

18:05

seen. Then we see

18:07

that without the person

18:10

and no problem. So

18:12

the problem is the

18:14

person and person is

18:16

the problem. This is

18:18

also seen. Yes? Tell

18:21

me when you fall

18:23

off the bridge. The

18:25

person is also seen.

18:29

Now we're not going

18:31

to make a mistake

18:33

of having a problem

18:36

question if the person

18:38

is the problem for

18:40

whom is it the

18:42

problem? Is it a

18:45

person a problem to

18:47

itself or to another?

18:49

Just We have time

18:51

now. We're not going

18:54

to make a mistake

18:56

of having another. Because

18:58

that's an escape plan.

19:00

We're not going to

19:03

escape today. Execution day

19:05

or transcending day. Who

19:07

is the, this person,

19:09

the person is a

19:12

problem. What is verifying

19:14

that the person is

19:16

a problem? Is it

19:18

the person? Slow down.

19:21

Slow down. We only

19:23

have this to solve.

19:30

Whose discovery is

19:33

this? What are

19:35

the players and

19:38

identify? Can there

19:41

be a problem

19:43

without someone to

19:46

suffer it? No.

19:49

So the problem

19:51

is not the

19:54

problem. A problem

19:57

doesn't... Little

20:01

problem flying around the

20:03

place looking for somebody

20:06

to catch it. No,

20:08

there's nothing. So it's

20:10

a relationship Okay Who's

20:13

problem? The reflex of

20:15

is yeah, my problem

20:17

My my my and

20:20

I are same My

20:22

problem is the my

20:24

personal or impersonal We're

20:30

staying in this pool.

20:32

We're not coming out.

20:34

Okay In this team

20:36

room. We're not coming

20:38

out. We have to

20:41

sort this out The

20:43

problem we say there

20:45

are no impersonal problems

20:47

So something has to

20:49

take delivery or ownership

20:51

for being for this

20:53

problem to testify. Yes,

20:55

this problem exists for

20:57

whom is the one

20:59

for me And this

21:01

me is what? Personal

21:03

or impersonal? But obviously

21:05

personal, okay? So if

21:07

the one suffering the

21:09

problem is personal, would

21:11

that not imply or

21:13

indicate that the person

21:15

is also phenomenal? Meaning

21:17

that something subtler than

21:19

the person is seeing

21:21

person also. Let's not

21:23

just being clever, be

21:25

real. Does

21:29

the problem exist

21:31

unto itself? Or

21:34

does it point

21:37

to a relationship?

21:39

Slow down, we're

21:42

not moving from

21:45

here. Yes, it's

21:47

good. I love

21:50

that. Can I

21:52

say it again?

21:55

Why? It's like

21:58

it's already. When

22:01

you're zooming in on

22:03

something like this, it's

22:05

like suddenly, oh, we

22:07

all blurred and we

22:09

wonder, oh, where are

22:11

we? Yeah. A problem

22:13

in the case, there

22:15

must be somebody suffering.

22:17

Can there be a

22:19

problem? Nobody suffering. Then

22:21

we say, there's this

22:23

problem. Okay. And we

22:25

say, I have a

22:28

problem. I have this

22:30

problem. Okay. A problem

22:32

is not self-implied, I

22:34

said. There's no problem

22:36

that exists just as

22:38

a problem, like the

22:40

flu. Can there be

22:42

flu if nobody catch

22:44

it? So this thing,

22:46

we're zooming in looking

22:48

now. There is... I've

22:50

not prepared this discussion

22:52

today. Okay? We're on

22:54

the wing. All

22:59

can say, well, you

23:02

know, I have this

23:04

problem, my problem is

23:06

like my mind is

23:08

so wild. It's not

23:11

stable. Okay. Is that

23:13

the mind's fault? My

23:15

mind is just always

23:17

jumping. Is that the

23:20

mind's fault? Jumping for

23:22

who? For

23:24

me, it's like I

23:27

just can't focus. So

23:29

identify who is this

23:31

me? Is it something

23:33

other than mind? Is

23:36

the one who is

23:38

suffering the mind? Is

23:40

the one who is

23:42

suffering the mind outside

23:44

of the mind? You

23:47

slow down, don't give

23:49

answers you of merely

23:51

red. Can

23:58

you feel the power opening?

24:01

up inside looking like this

24:03

is the one who say

24:06

my mind is that one

24:08

totally apart from mine is

24:11

it personal or impersonal and

24:13

so personal personal personal personal

24:16

and it is unique in

24:18

the sense that the one

24:21

who says it's personal, it's

24:23

personal to me. It may

24:26

not be personal to you.

24:28

The sense of you and

24:31

me are also personal. So

24:33

it's uniquely personal in that

24:36

moment. And this problem just

24:38

won't go away, won't go

24:41

away. Is it true? Will

24:43

the problem not go away?

24:46

Because the one who's having

24:48

a problem... is more permanent

24:51

than the problem? Or is

24:53

it that you only have

24:55

a problem for as long

24:58

as it's up there? And

25:00

when it subsides, the problem

25:03

is gone? Is it deleted?

25:05

Okay. So we come thus

25:08

far. That if there is

25:10

a problem, there must be

25:13

someone claiming there is a

25:15

problem. Is the one claiming

25:18

that there is a problem

25:20

independent of the problem? Is

25:25

it personal or

25:28

impersonal? Please slow

25:30

down. Is it

25:33

personal or impersonal?

25:35

If it is

25:38

personal, it is

25:40

also a mode

25:43

of mind. Deeply

25:46

understand this. Can

25:48

it be that

25:51

there's two minds?

25:54

One suffering the other one.

26:00

which is the more

26:03

real. That which says,

26:05

remember I said, the

26:07

problem and the suffer

26:09

of the problem are

26:11

like two sides of

26:13

one kind. But of

26:16

course, nobody talks about

26:18

it. Inside is going

26:20

no, no, no. I

26:22

am different because I

26:24

have other problems than

26:27

this one. And when

26:29

this one is not

26:31

here, I'm still here.

26:33

So either the eye

26:35

that's still here has

26:37

other problems must be

26:40

maybe problem factory, I

26:42

don't know. It keeps

26:44

having other shades of

26:46

other problems also. So

26:48

it feels like, yeah,

26:50

I solved that problem.

26:53

Have you solved you

26:55

solved you? Now,

26:59

how can it go

27:01

on like that? Because

27:04

the one who says

27:06

I, and I, I,

27:08

you know, it's a

27:11

mystery. Because nobody ever,

27:13

no one ever named

27:15

Child and call it

27:17

I. Just a baby,

27:20

what's the name? I.

27:22

No. Yet all the

27:24

beings intuitively refer I.

27:29

I hear that at one time,

27:31

maybe I don't know if any

27:33

Japanese person, maybe RAM is here,

27:36

I hear that they were saying

27:38

that they don't use the term

27:40

I so much in Japan. I

27:42

don't know if it's maybe now

27:44

or not, somebody maybe can hear.

27:46

I like to look into it,

27:48

so I'd rather have a Japanese

27:51

person to verify that. Everywhere else

27:53

is I. And I is a

27:55

number one subject. I refers to

27:57

this. Means myself. the one living

27:59

here. Okay?

28:02

This is my address.

28:04

But it's also called

28:06

I, because the feeling I

28:08

am this body is there

28:11

also. I am education is

28:13

there. I am male is

28:16

here. I'm English, I'm

28:18

here. I'm Jordanian,

28:20

I'm here. I'm

28:22

African, I'm here.

28:24

Pretaining to what?

28:26

The beingness or the

28:29

farm. To the farm. Something

28:36

more subtle is aware

28:39

of the form and

28:41

the associations

28:43

of form. Something

28:46

more subtle. Okay?

28:48

All the forms are

28:50

in time. Mind, problems,

28:53

situation, identity,

28:56

classifications are

28:59

all aspects of

29:01

mind, mode of mind.

29:04

So all the

29:06

things you call

29:08

yourself, labels and

29:10

references and images

29:12

and so on, they

29:14

are modes of mind or

29:17

not. Even you say

29:19

I'm a philosopher. It's

29:22

also phenomenal. You are

29:24

not always philosopher.

29:27

I'm an artist. I'm

29:30

historian. These are

29:32

to do with work.

29:34

association cannot be what

29:37

you are. Can we see

29:39

like that? What you

29:42

are means what you

29:44

always are, not what

29:46

you temporarily are. Unless

29:49

we agree to the

29:51

term, okay, this is

29:54

a temporary reference.

29:56

So today I'm

29:59

footballa. or something like

30:01

that. Am I going

30:03

too fast? So we

30:05

are receding, okay? And

30:08

as you recede, take

30:10

nothing with you, no

30:12

garment. And here I

30:14

mean the garment of

30:16

concepts also. Anything to

30:18

do with the mind

30:20

is going to be

30:23

concept. Meaning that take

30:25

it or leave it.

30:29

Grasp it and own

30:31

it, but it still

30:34

cannot be eternal. It's

30:36

a mode of mind.

30:38

It's not stable. Nothing

30:40

in the mind is

30:42

stable. Emotions are not

30:44

stable. Feelings are not

30:46

stable. Situations and circumstances

30:48

are not stable. Identity

30:50

is not stable. If

31:00

you could catch something and

31:02

you can put it in

31:04

some kind of capsule and

31:06

say nothing can touch it,

31:08

so therefore it will remain

31:10

like this forever. That's an

31:12

idea. Also, what determines the

31:14

fact or reality of anything,

31:16

remember I said once, the

31:18

reality of a thing or

31:20

the meaning of anything, is

31:23

not in the thing, but

31:25

in the mind of the

31:27

one. perceiving or conceiving it.

31:29

Can you take a moment,

31:31

please, and check if this

31:33

is true? The reality of

31:35

a thing is not in

31:37

the thing, but in the

31:39

mind of the one who

31:41

is experiencing it or perceiving

31:43

it, meaning it is subjective.

31:45

If it were not so,

31:47

we'd all agree upon one

31:50

thing. We're not even enough

31:52

to agree. We would not

31:54

even have to agree, because

31:56

there's nothing to disagree. You

32:00

follow? The mind,

32:03

the nature or

32:05

reality or meaning

32:08

of anything is

32:10

not in the

32:13

thing, but in

32:15

the mind of

32:17

the perceiver of

32:20

it. And the

32:22

mind is not

32:25

a stable medium.

32:27

Okay? Recede. And

32:30

therefore, mind and

32:32

its content. What

32:35

is mind? Is

32:37

mind an object?

32:40

Has anybody ever

32:42

seen mind? Ideas

32:44

flowing thoughts. Let's

32:47

add to it

32:49

feelings also, whatever

32:52

is phenomenal, meaning

32:54

that it is

32:57

an object of

32:59

perception. Whether the

33:02

object is something

33:04

elemental. or subjective

33:07

or emotional, we're

33:09

going to call

33:11

it object, means

33:14

it is something

33:16

perceivable. Is there

33:19

any eternal object

33:21

or phenomenon? Take

33:24

a moment. without

33:27

a subject perceiving it.

33:29

Otherwise, it's not, no,

33:31

we say, okay, you

33:33

know, of course the

33:35

thing exists, I'm not

33:37

in contact with it

33:40

at the moment, but

33:42

it exists. So, well,

33:44

yeah, in your memory

33:46

right now, we still

33:48

have value here? Okay.

33:50

If what we call

33:52

mind, which includes all

33:54

its content, Dynamic and

33:57

non-dynamic if you want

33:59

to say I think

34:01

it's all dynamic to

34:03

be honest The very

34:05

name, mind means dynamic.

34:07

It's not an object

34:09

holding other things in

34:12

it, but kind of.

34:14

So mind, including its

34:16

content, meaning whatever is

34:18

phenomenal, that is perceivable,

34:20

that is knowable or

34:22

experientible, through the mind

34:24

or the senses, whatever

34:26

they may be. are

34:31

regarded as phenomenal,

34:33

meaning that there

34:35

must be an

34:37

earlier place, an

34:39

earlier reality, an

34:41

earlier seeing, that

34:43

inside which they

34:45

are perceived. Remember

34:47

I also say

34:49

that even some

34:51

things are so

34:53

subtle that there

34:56

are no names

34:58

for them. There

35:00

are no photographs

35:02

for them, yet

35:04

they appear in

35:06

some way in

35:08

the subtle space

35:10

of your being

35:12

and are perceived.

35:14

That's called phenomena.

35:16

Can you see?

35:18

If everything that

35:20

the term phenomena

35:22

imply means everything

35:24

that is perceivable

35:27

from any region

35:29

of time from

35:31

any region of

35:33

space. So let's

35:35

say time and

35:37

space itself are

35:39

phenomenal. If they

35:41

are phenomenal, what

35:43

is the perceiver

35:45

of time space

35:47

and the content

35:49

of them? Does

35:51

that exist? Can

35:53

anybody deny? There

35:55

are subtle things

35:58

that come up

36:00

in the consciousness?

36:02

that you are

36:04

not able to

36:06

enter. to bring

36:08

into conversation and

36:10

talk about them.

36:12

They're so subtle.

36:14

Maybe momentary. But

36:16

even their momentaryness

36:18

is perceived. What

36:20

is perceiving them?

36:22

Them, meaning time,

36:24

space, mind, senses,

36:26

phenomena, imagination. perceivable.

36:33

That which is perceiving

36:36

these, can this itself

36:38

be perceived? And by

36:41

perceived meaning that it

36:44

would also have to

36:46

be phenomenal. It will

36:49

also denote subject object

36:52

also. Listen, don't go

36:54

to your head right

36:57

now. We've passed that

37:00

land, okay? That is

37:02

only object of perception.

37:05

Whatever is going on

37:08

floating... I don't know

37:10

where we are going.

37:13

It's all mind. Never

37:16

mind the mind, no.

37:18

It's as though all

37:21

of that would seem

37:23

like it's auditioning for

37:26

your attention. Log in,

37:29

log in, log in.

37:31

Logging in is also

37:34

phenomenal. or interactions are

37:37

all phenomenal from my

37:39

point of speaking now.

37:42

Can anybody refute? Even

37:45

the sense of knowingness,

37:47

even the function of

37:50

perceiving, is a phenomenal

37:53

manifestation. Can you see?

37:56

Is this just

37:58

abstract mental philosophic?

38:00

or actual. If

38:02

these are now

38:04

admitted that all

38:06

this, whatever, in

38:08

whatever region of

38:11

time, past, present,

38:13

future, whatever manifests,

38:15

including the sense

38:17

of past, present

38:19

future, are phenomenal

38:21

and are perceivable,

38:23

that which perceive

38:25

them looks like

38:27

what Can

38:32

that which perceive them

38:35

or causes them to

38:37

be perceived? Can that

38:39

be identified or perceived?

38:42

Every human being, this

38:44

question applied to you.

38:46

Maybe not yet. I

38:49

cannot say what good

38:51

fortune come while this

38:54

question is arising for

38:56

you. Because at some

38:58

point in manifestation, time

39:01

space, life, movement, this

39:03

question must be born

39:06

in the instrument of

39:08

a conscious being for

39:10

you to go beyond.

39:13

And funny thing is,

39:15

I remind you, this

39:18

going is not a

39:20

forward movement. It's not

39:22

even a backward movement.

39:25

It's not even a

39:27

backward movement. So

39:33

a term was

39:35

called the realization

39:38

of this. Realization

39:40

can feel like

39:42

make real, but

39:44

reality cannot be

39:46

made real. Instantaneous

39:49

perception. Nundual perception.

39:51

a thing be

39:53

spoken, non-dual perception,

39:55

non-dual knowing? In

39:58

ordinary knowing must

40:00

have subject object.

40:02

Whether the object

40:04

is imagined or

40:06

not is still

40:09

an object of

40:11

perception. Subject being

40:13

perceiver. Ordinarily the

40:15

subject is called

40:17

me and the

40:20

me has not

40:22

been questioned, assumed

40:24

to be a

40:26

person with knowledge.

40:29

Now we see

40:31

the person with

40:33

knowledge also phenomenal.

40:35

So we go

40:37

back a few

40:40

steps. That which

40:42

is having a

40:44

problem, again, phenomenal

40:46

or non-fnominal, right?

40:49

Which phenomenal means

40:51

observable or non-fnominal,

40:53

right? Which phenomenal

40:55

means observable? If

40:59

it is observable,

41:01

it cannot be

41:03

the thing that

41:06

observe it or

41:08

cause it to

41:11

be observed. That

41:13

which causes all

41:15

things to be

41:18

perceived or observed,

41:20

can it be

41:23

observed? And if

41:25

so, by what?

41:27

referred to as

41:30

self-knowledge. But don't

41:32

make the mistake

41:35

that there is

41:37

one self-knowing another.

41:39

Nundual self-knowledge. The

41:42

realization of that,

41:44

which is beyond

41:47

time space, calculation,

41:49

beyond phenomenality, beyond

41:51

time, beyond all

41:54

that is perceivable.

41:56

shrewd mind. beyond

42:04

life and death,

42:06

anything born out

42:09

of time. Today

42:12

I'm sharing with

42:15

you the most

42:18

important teaching. But

42:20

it doesn't mean

42:23

you cut it.

42:26

Now your attention

42:29

has to marinate.

42:33

What is marinate?

42:35

Whatever you see

42:38

through the mind

42:40

or the senses

42:42

appear in front

42:45

of you as

42:47

phenomena. You can

42:49

say in front,

42:52

you can say

42:54

within, because front

42:56

is in relation

42:59

to another object

43:01

which has front

43:03

and side and

43:06

back and inside

43:08

and outside. That

43:10

which perceives inside,

43:13

outside, outside, Here

43:15

and there is

43:18

located where? Are

43:20

you in speculative

43:22

functioning here? Right.

43:25

So I've come

43:27

to find you.

43:33

because all are

43:36

obsessed with form.

43:39

Form of knowledge,

43:41

form of feeling,

43:44

form of relationship,

43:47

form of time,

43:49

form of aspiration.

43:52

All belong to

43:55

the field of

43:58

the phenomenon, the

44:00

apparent, the changeful.

44:03

What is capable

44:06

of witnessing? the

44:08

changeful even in

44:11

its subtlest manifestation.

44:14

Don't use your

44:16

mind to think

44:19

because that's also

44:22

phenomenal. Are you

44:24

not here? But

44:27

as what? Wherever

44:30

their differences? belongs

44:32

to the category

44:35

of space-time phenomena.

44:38

That which causes

44:40

the perceiving of

44:43

these is this

44:46

phenomenal. And

44:57

if your mind or

45:00

the sense of person

45:03

is trying to escape,

45:05

that is also phenomenal.

45:08

What is to escape

45:10

or to reach for

45:13

that in which all

45:15

things are seen? From

45:18

any region of time.

45:21

Let's leave the planet.

45:23

Let's leave the planet.

45:28

Regions beyond which human

45:30

beings have been. Go,

45:33

go, go, go, go.

45:35

Whatever you find there,

45:37

can it exist outside

45:40

your field of perception?

45:42

Your soul is crying

45:44

for joy right now.

46:00

but you don't even

46:02

know. Here, which is

46:04

more real of you?

46:06

The things in memory,

46:09

things to be

46:11

imagined, things to

46:14

be found, whatever

46:16

is found, will

46:18

be unfound and

46:20

lost, whatever come

46:23

will go, whatever

46:25

rise will fall,

46:27

and are witnessed.

46:30

Where are

46:32

you amongst

46:35

this? You

46:37

being what?

46:39

Even the

46:42

sense I

46:44

is only

46:47

a symbol

46:49

of a

46:52

non-physical reality.

46:54

The pulse

46:57

of God. empty

47:06

or full? How

47:08

much empty? How

47:10

much can we

47:13

measure your

47:16

emptiness? Is

47:18

emptiness something

47:20

you have? I

47:23

bless you that

47:26

this understanding has

47:28

come as a

47:30

dushion of good.

47:40

have to discuss

47:43

this because

47:45

your discussion

47:48

of this

47:50

is also

47:52

phenomenal.

47:55

Prior to learning,

47:58

the source and

48:01

cause of

48:03

the functioning

48:05

of perception,

48:07

the cause

48:10

of experiencing.

48:12

Formless awareness,

48:14

imperishable reality.

48:16

You're that

48:18

in which

48:21

Even silence

48:23

is perceived

48:25

unheard. With

48:27

which, within

48:30

which, even

48:32

the sense

48:34

of existence

48:36

or non-existence

48:39

are really

48:41

phenomenal. Am

48:43

I asking

48:45

you to

48:47

believe this?

49:01

Is there any

49:04

steps to be

49:06

taken? In or

49:09

out? Is there

49:11

in or out

49:13

for this? What

49:16

is your shape?

49:18

What is your

49:21

eternal form? Where

49:46

will you go to cover

49:48

yourself? Where is your fig

49:51

leaf? What

50:06

species are you? The

50:23

only body -grace of God, such

50:26

contemplations are coming. With

50:33

what eyes will you see this? What

50:37

is the value What

50:39

is the

50:42

value of memory

50:44

to this? How

50:53

old are you? Will

51:04

this exist because you believe in

51:06

it? in it? you?

51:36

Unborn awareness. Imperishable.

51:50

Let your mind run.

51:52

mind run. Throw this this

51:54

away now. See if See

51:56

if you can. You

52:11

being

52:20

what?

52:31

are

52:34

really

52:36

hearing,

52:38

then

52:41

you've

52:43

been

52:45

scooped

52:48

out

52:50

and

52:53

replaced

52:55

with

52:57

what?

53:01

Frame yourself image. What

53:38

are

53:42

you

53:46

doing?

54:15

unbearable?

54:18

Are

54:22

you

54:25

inside

54:28

or

54:33

Are you inside

54:35

or outside? Of

54:39

what? sure.

55:52

Are you outside,

55:56

or

56:02

inside,

56:05

And

56:08

of

56:11

what?

56:14

What?

56:17

Don't

56:20

discuss

56:23

this.

56:33

Don't try

56:36

and talk

56:39

with anybody

56:42

about this.

56:45

This station.

57:20

What

57:23

is

57:26

time

57:28

for

57:31

you?

57:34

Where

57:36

is

57:39

beginning

57:42

or

57:44

end?

57:55

With what shape are you

57:58

listening to this? What

58:06

context do you need? context

58:11

do you

58:14

need?

58:16

my

58:18

encouragement

58:20

and

58:22

advice

58:24

is

58:27

to

58:29

get

58:31

inside

58:33

your

58:35

inner

58:37

sleeping

58:39

bag, inner

58:42

sleeping yourself

58:44

in, in, and

58:46

and marinate in

58:48

this in this grace. So,

59:29

bag, ... Blessed

59:50

are we in the hearing of such

59:52

things, actually. So

1:01:01

actually let

1:01:03

life flow

1:01:06

that the

1:01:08

world happen

1:01:10

that the

1:01:12

mind play

1:01:15

Just be

1:01:18

this Invisible

1:01:21

weakness Let

1:01:33

this body do

1:01:35

its play. Come

1:01:38

and go do.

1:01:41

Now, your mind

1:01:44

has been reinstated

1:01:46

in its original

1:01:49

place. We're mind

1:01:52

and being a

1:01:55

one. But

1:02:04

the Supreme is

1:02:06

placeless. the

1:02:12

Supreme

1:02:16

is

1:02:24

Very good. All

1:02:29

praise is to the

1:02:32

Most High. by

1:02:49

whose and breath we

1:02:51

have the feeling

1:02:53

of feeling of life and the blessed

1:02:55

opportunity to blessed opportunity

1:02:57

to contemplate Him in

1:02:59

the heart. Om.

1:03:08

All praise the

1:03:11

High. Amen.

1:03:51

Om. And

1:04:34

don't give any of this to

1:04:36

the mind. mind. Which

1:05:01

also means, don't try and

1:05:03

give this to any person. and

1:05:06

give this to any

1:05:09

person Unless you yourself

1:05:11

are a are

1:05:14

a person.

1:05:44

abide in this,

1:05:46

in this as this. As

1:06:57

long as we of personhood, your

1:06:59

mind will not leave

1:07:01

you alone. the

1:07:04

shape of

1:07:06

personhood, your

1:07:08

mind will

1:07:10

not leave

1:07:13

you alone.

1:07:15

Multiple choice.

1:07:26

But now you know how to catch all

1:07:28

of this. this Don't

1:07:38

mind. Thank

1:07:48

you. There's

1:08:44

a tendency sometime for

1:08:46

in the mind feeling

1:08:48

well, that was good

1:08:51

instant and You relegated

1:08:53

to another incident another

1:08:55

experience what's next? But

1:08:58

you have been shown

1:09:00

all things in whatever

1:09:02

form they take there

1:09:05

are only the dance

1:09:07

of phenomenon You're not

1:09:09

that that You

1:09:15

are the presence

1:09:17

of God in

1:09:19

this form, waking

1:09:21

up to original

1:09:24

nature, earning the

1:09:26

eyes to see

1:09:28

in the correct

1:09:31

way, and not

1:09:33

merely restricted by

1:09:35

the psychological identity,

1:09:37

which is always

1:09:40

calculating and counting

1:09:42

things. So

1:09:45

beyond beginnings and

1:09:47

endings, the space,

1:09:49

because you said

1:09:51

also, Sorupo is

1:09:53

sharing, that you

1:09:55

put us in

1:09:57

this place again,

1:09:59

we're to remind

1:10:01

us... But the

1:10:03

self has no

1:10:05

history. It doesn't

1:10:07

need any bag

1:10:09

of tricks. Everything

1:10:11

that's unfolding is

1:10:13

already written. When

1:10:15

we are strongly

1:10:17

identified with the

1:10:19

phenomenal person, we

1:10:21

see thinking, oh,

1:10:23

this okay, it

1:10:25

works like this.

1:10:28

But I'm very happy

1:10:30

with today, Satsang, because

1:10:32

just in the space

1:10:34

of applied understanding and

1:10:36

seeing that, oh, it's

1:10:38

not going into some

1:10:41

kitty, it's not going

1:10:43

into some box of

1:10:45

knowledge, it's just wiping

1:10:47

the, just polishing the

1:10:49

mirror of consciousness. You're

1:10:51

here, you're here, you're

1:10:53

here, you're here, you're

1:10:55

here, you know. Still,

1:10:57

it will take the

1:11:00

play of time to

1:11:02

settle more and more

1:11:04

and to accept because

1:11:06

of the force of

1:11:08

conditioning that took place

1:11:10

in the arena of

1:11:12

the, by called the

1:11:14

theater of consciousness, where

1:11:16

the illusion of personhood

1:11:18

is so strong. Even

1:11:21

in the song of

1:11:23

field, it will still

1:11:25

behold. But I know

1:11:27

that what is being

1:11:29

shared and what is

1:11:31

here in you. came

1:11:33

only because in perfect

1:11:35

timing. This, this, this

1:11:37

come. It's not a

1:11:40

come and go. The

1:11:42

going is not with

1:11:44

it. Even the coming

1:11:46

is not with it.

1:11:48

But the soul could

1:11:50

receive this Darshan. It's

1:11:52

good.