This Knowledge Must Be Your Experience

[Music] Spontaneous Satsang with
Sri Mooji 17th March 2015
Avadhoot Bara Ashram Rishikesh – India This Knowledge Must Be
Your Experience [Mooji:] The sages, they alone don’t search for joy
outside of themselves. They don’t rely on, on phenomenonality for their joy.
You see. So they
amongst all beings, they have
found that, that bliss
within themself, no? But it doesn’t matter even in the world
we can enjoy, you enjoy
the things of the life, but it’s superficial because you have found
the very source itself from where
all this manifests. And so it is the most
simple thing. But if we look
with the mind it feels the most
difficult thing. But it’s the most
simple thing. Because it’s nothing to do
with what we have to create. We cannot
create any of this. You can only recognize. And for that
you need Grace. Grace helps you
to recognize this, to come
to that recognition. The egoic mind imagines that it is something
that you must perfect, but it is already perfect. Only the egoic mind striving for perfection is itself standing
in its own light. It blocks its own light. [Translator/sangha friend:]
Can I say, would it be admissible to say, so he can…
[M:] Yeah, you can. [Q:] Because he wanted
to hear something, I think. [Translation
for some time in Hindi] [The Swami answers
for some time in Hindi] [T:] You know,
what he was saying, like you, you know, great…
or mahatma, very rare, very rare in the self,
actually, in this world, and by coming through them, those such people, the heart become,
or mind becomes totally still and in perfect harmony, equanimity. And then it can
really enjoy and then realize
the real enjoyment; the ananda.
[M:] Yeah. [T:] Satchitananda.
That’s what he is saying. And you are the perfect
example of that. [M:] The ananda is there.
The sat is there. The chit is there.
Everything is already there. And every day our natural experience
is of the Self. But we’re just
not aware of it. Not aware of it. Because ignorant person think it is very difficult. But, the obstacle is himself. There is
no obstacle actually. It’s all,
he is the obstacle. And in a way
he doesn’t exist also. This is what…
he doesn’t exist. He is actually
consciousness in a state of hypnosis, believing that he
as a seeker is real. But then this
is God’s play. It is the divine intention to manifest in this form
of ignorance for a while, until it showers
Grace upon itself enough to recognize,
that, you know, this, the idea of separation
is only an idea. It is a myth,
it’s not the truth. But in satsang it’s not enough that
we understand that intellectually, you know. It has to be
somehow converted into direct experience,
inner knowledge, no? This is what. Otherwise,
the understanding even if it’s really,
really seem profound, if it’s only
in the mind, or if it is received
by the person, it doesn’t
germinate into, into profound
insight, you see. It has to
be somehow… uproot the idea
of separate person, which then
somehow is replaced by a perfect jnana. That’s all. How are you going
to translate this for me? [Laughter]
[T:] Let me try. [M:] You know
why you can do it? You are…
from understanding. You see, because
you cannot do it by just parroting
what I say. It has to be that you understand it
through your own. [Woman speaking
to the Swami in Hindi] [The Swami speaks
for some time in Hindi] [Mooji laughs] [M:] It’s just a play,
just a play. [M:] It’s just a play.
[The Swami speaks in Hindi] [M:] It’s just a play. [The Swami speaks to translator
for some time in Hindi] [T:] He, he followed
everything. [M:] It’s all just a play,
all just a play. He knows it’s play.
We know it’s play. It’s just a play, and either you enjoy
or you suffer it. If you understand, you see, if you
understand it is a play, if you understand
your true nature, then everything
becomes light, superficial. If you understand it
as a person, then it’s heavy. You cannot
hold it because the person is not stable. [Woman and Swami
speak again in Hindi] [Q:] Play, he say. [M:] It’s play.
He is playing also. [Friend:] It’s all a dream.
It’s all a dream. [M:] Yes, yes. [Q:] This a dream, he say.
This a dream. [M:] But it’s not easy
if you are in your mind. It’s not easy to
appreciate it’s a dream. You know, it will sound like, ‘Oh, they are being
very philosophical to say it is a dream.’ Only the understanding
can reveal it. [The Swami speaks in Hindi
for some time to translator] [Friend:] Is that why
all these experience of all the sadhanas, and whatever is come,
[T:] 64 years. the 67 years
of the experience, the siddhis that
he’s come across now he knows very well
that everything is matter. [F:] Everything
is matter. [M:] Everything is
phenomenonality. Everything is
phenomenonality. [T:] Phenomenonal, yeah.
Satchitanandam, this is the one, which Is. That’s what he said. What Is,
is satchitananda. The rest is the play,
dream, that’s it. [Questioner 1:] But what shall I do?
I know that I exist. So? [M:] You know you exist,
but you must be clear as what do you exist. [Q1:] And I know also
that I have body, so? [M:] Yes, but
in your sleep you don’t know
you have a body. It means that…
[Q1:] Now I don’t sleep. [M:] No, no,
what I am saying is that you are there
in sleep as well, or not? [Q1:] Who knows? [M:] No, are you there
in sleep, or not? [Q1:] No, I don’t think. [M:] Do you enjoy
sleep, or not? [Q1:] Sometimes. [M:] Ah, so you must be there
to enjoy sleep also. [Q1:] Yeah but I also know
that I am the body. [M:] Yes. [Q1:] Maybe the body is not Sat.
Chit. Okay. [M:] It’s okay to believe
you are the body, but you cannot believe
you are the body exclusively. [Q1:] Okay.
[M:] Okay? [M:] We can say the body
is a part of this. But the body is not
the sentient Self. It is not the thinking,
or the discriminating. [Q1:] Then you think
the body is mitya? [M:] The body’s what?
[Q1:] Mitya? [M:] Mitya means what?
[Friends:] Untrue. [M:] Untrue?
[Q2:] Untrue. [M:] Untrue
in what way? What do you
mean by untrue? [Q2:] What do you
understand is untrue? [M:] No, no, no,
but the word mean untrue. Is the body untrue? [Q2:] Yeah, in your
understanding, Moojiji. [M:] Yes, but when you say,
is the body untrue, you mean like,
is it not real? No, excuse me, wait,
no listen… What do you
understand by real? Let’s start
in a very basic way. What is your
definition of real? And then we see if we’re
on the same page. [Q1:] What not changes.
[M:] What does not change. [Q1]: And what is not
bound to object. [M:] Yes, so if real means… [Q1:] You know
the story about the… [M:] Wait.
You ask the question that, if you say the real means
what does not change, and then you ask me
if the body is real, of course it’s unreal then
because it is always changing. [Q1:] But it is. [M:] It is for the time being.
[Q1:] But it is. [M:] It does not say it is. [Q1:] No, you say.
[M:] Aha, it does not say it is. It is you who say it is.
[Q1:] Yes. [M:] So you’re not it!
[Q1:] I am the conscious being so I can say it is. And you can also say
because you’re also conscious. Everybody is.
[M:] Okay. But you who
you’re saying it is. You ask me just now to say
if the body is real. The body cannot
answer this question. Only you can answer
the question, isn’t it? [Q2:] Can your mind
answer the question? [M:] Even if your mind
answer the question, you are aware
that the mind is answering
the question, isn’t it? [Q1:] Should
be like that. [M:] No, no, no.
There are no shoulds. If the mind is
answering the question, something must be
more pure than the mind to know it is mind
that’s answering the question. [Q1:] Beyond the mind, or beyond
the universe, or what… [M:] No, let’s
keep it real. I don’t want to use
high words like this. You must be there
behind the mind to say the mind
is answering the question. ‘This comes
from my mind.’ So also, you cannot be
just the body, and you cannot just
be the mind. Isn’t it? Because
you are aware of mind. Okay, so then,
what is left then? [Q1:] My question was, your understanding
if the body is or not? [M:] Yeah, but,
no, no, wait. If the body is, meaning that
if the body is, mean that, does it exist?
One, OK. And is that existence,
is it real? Real mean unchanging. So, obviously, nobody here
can say the body is real from the perspective
that it is unchanging because it is
obviously changing. So it cannot be a representation
of what is real, if real means
it is unchanging. And also
mind cannot be real because it is
always changing. What observes
the mind changing? Then we must
look to that now. [Q1:] But in
my understanding there is something
in-between, you know… [M:] In-between what?
In-between what? [Q1:] Between satyam
and the unreal. There is something in-between
and this is the body. Maybe I cannot… [M:] No, you need
to be more clear. You need to be
more clear than this, because you are speaking
on behalf of the body. The body is not
speaking for itself. The body is not speaking
for itself, isn’t it? You are speaking
about the body. So you who are speaking
about the body is what? But if you are going
to have a discussion, you must know this. If you are speaking
on behalf of the body, making comments
about the body, which it cannot
do by itself, who are you to do this?
[Q1:] And what is your understanding … [M:] No, answer
this question. [Q1:] This was my question for you. Because you said you like
to have the question. What is your understanding
what is the body? This was my first question. [M:] Listen, all I can say is that this conversation
could not happen without the body. The body
has to be there. [Q1:] And the mind too,
I think. [M:] Okay, you have
to use the mind, what you call mind to
talk about these things. But, yes, it is there, but it’s not, it is not
your essential nature! [Q1:] Hopefully no. [M:] No, don’t have
to hope darling. You must
know this thing. If you are…
[Q1:] I know it. [M:] Ok, then. [Q1:] It was only an expression,
so sorry for the unclear. [M:] But, if you
genuinely asking question, we can come to some
experiential conclusion. We can come to that, rather than
a philosophical one. So this is what
we are speaking. Then on this basis
you can proceed because otherwise we are speaking
only assumptions and things
that you’ve learnt. But it has
to go through your direct experience. And how we know this is that it has
a certain energy, a certain resonance when something is True. Not just if it’s
just verbally true, or intellectually true. If something is missing, the fragrance
is different, you see? And so I am not
really wanting to talk about something only to express a kind of
intellectual conviction. It has to be
that you are searching as all true
questions must be, for the discovery clearly of who and
what you are. Not just
merely as an idea. [Q1:] I was interested
in your opinion. I was interested
in your point of view. [M:] Yes, and I just
want to tell you my opinions
are not important. Only what is expressed, and you can somehow
relate to experientially, that would be of value. You see?
This is important thing. [Q1:] So we
experience our body. [M:] Amongst other things
you have to use the body also to experience. The consciousness
needs the body in order to taste
experiencing. This is
obvious thing. But, you know,
we cannot just stop like this. We are having
conversations like this all over the world. You cannot just
leave it like this. You must go through! Or we go
to a certain point and then some fear comes,
and you back away. Because if many people
are saying, ‘I’m here for the Truth!’
I’m here for the Truth!’ But as we
start to explore this, start to back away.
Why backing away? [Silence] Because what we
are speaking about is right here now,
you see? It is right here now. And so, you should
proceed like this, and let’s see if you,
if genuinely you’re searching for a total clarity,
not just conviction. Total irrefutable clarity that you are that Truth. Otherwise the conversation
is not finished. Isn’t it? [Q1:] My question was not
because of searching for truth. My question was
to clarify what you understand
what is the body. [M:] But that is
such a small question! You are in front
of a sage there. It’s a small question.
It’s a small question. The opportunity
is to discover not just if the body is… my opinion
about the body. That is
a very small question. You must… obviously
you are here in a place, this is a place of many advaita masters
are here. You have come
maybe as a student to study their thing. And it is a place
that must be of direct experience. Advaita is nothing
if it is not direct experience! It is not a
philosophy only. It has to be
a practical philosophy that empties out
into direct experience. Otherwise we are…
forget about about it! You see?
So when you ask… and I say, Don’t stop
only at the body; Look also,
let’s look at the body, then looks at the mind. Look at intellect also. Look at
the sense of Being. All of this, and then
find out ultimately, not speculatively,
what remains. And experience this thing! [Q1:] Thank you.
[M:] Yes. Like this. It has to come to this. You see, but often the people,
they back away. Because many people,
they put their hand up, ‘I’m here for Truth!’ And I say, Okay let’s
look and see what is what is in the way of
your discovery of Truth. Then after they start
to make excuse, you know. Because you see,
at the end, we have an investment
in something that’s not true. And when a genuine
approach comes to really penetrate; to really look at what, because an intelligent being should be looking
at what it is that is robbing you
of the direct experience of the Truth! And what you’ll find
is that some personal fear comes up. Then you must
push through that fear! And if you have a master
he’s going to help you and expose! What, are you running away?
Why are you running? Come back here! You see.
But then you run. And this is why
many people when they come
to Satsung generally they go on fire! Because they
reach a place, their being, their mind
cannot cope with it, and it goes on fire! And it’s going to burn
what is not true! You must have
this much courage. You see. [Q2:] Guruji,
I have one. [Unclear speech] See, you started with body. Now, just,
I’ll give one example. Body: one, okay. Breath: two. Mind: three. Memory: four. Intellect: five. Ego: six. Self: seven. This is the seven levels
of existence. You have started with
the basic fundamental, first level,
which is the body. Okay? [M:] And actually all of them
are observable; meaning that
all of them are phenomenal
actually. To the ultimate
observer of this. You have to come
to discover this. You have to discover this!
You see. When you discover this,
then all fear leaves. all anxiety leaves;
everything. Nothing can stand
in front of this. Nothing can stand
in front of it, you see. [Q3:] There is a small thing here. When you say body’s something
which is observed; Does an observer observe?
Are there two things? The question is
always raised. Can you put it
in this language? Body is consciousness; consciousness
is not body. [M:] You can
put it like that. That basically then, everything that appears
phenomenally must take their birth
in consciousness, and must be an aspect
of consciousness. Even material things, they have their origin
in consciousness. But if you’re trying
to convey this experientially for
the common man, he’s not able to assimilate
that immediately. Because he
believes in the evidence
of his five senses. He’s going to tell you, ‘Well how can you say
that this is consciousness?’ And then you’re struggling
from the beginning. You have to give him
something that is… [Q3:] But that aspect of it, has to be told. Like even when you say
‘consciousness’, when you talk about
consciousness, I will ask, ‘Where does
consciousness exist?’ Then you have to say
consciousness is existence. Consciousness and existence
are one and the same. [M:] Okay. [Q3:] They’re just
two words of… existence aspect is not
revealed in consciousness, therefore we use
another word, ‘existence’. Consciousness is existence. But if you can show
the existence of the world… [M:] What is aware
of existence? What is aware
of existence? [Q3:] Yeah it is mutual. What is aware of existence
is consciousness. Where does
consciousness exist? In existence. You have to say
consciousness is! [M:] What I can say is that even if there is
nothing to observe, there is an awareness
of nothing to observe. [Q3:] But then where is it?
You want to say, Consciousness is!
I have to use the expression. ‘Consciousness is’, means
consciousness exists! [M:] Consciousness has
different aspects. Consciousness has
the aspect in which the manifest
world appears and is perceived as
a functioning of consciousness. But there’s also
that non-manifest consciousness whereby it is not
really that, it is not the moving
consciousness. You may say the
consciousness that is available in
the waking state, as it is now. And in that waking state
we have what you may call the function
of consciousness, manifesting
as mind, also, and as the perceiver
of all of that. Whereby in
the deep sleep state, that cognitive functioning
is not there, in the deep sleep state. So that consciousness, which shines inside this body
as the intuition; the sense ‘I am’
or ‘I exist’; that consciousness is
available in the waking state and not available
in the deep sleep state. So even that
consciousness, which is
perceiving the, the manifestation of life is not the ultimate
consciousness. [Q4:] Guruji, when you talk
about consciousness [Speech indistinct] if I I understand the word. We say that, we will use the word
‘consciousness’ and ‘conscious’, are one
and the same, and this consciousness
manifesting in the mind, the mind becomes conscious of everything. It becomes sentient,
in other words, I can use the word; if I can use the word
‘sentient’ is what, we use
the word as conscious. [M:] Can we not say, I mean let’s not, let’s be careful
that we don’t go into any kind of
philosophical stream, or any
speculative stream. Let’s keep it
to experience. Because, if you say that what
you call mind, which is an aspect
of consciousness, which is primarily manifesting names
and forms and so on. If we can
look like this. [Silence] That is a function that is only available for so much
of a day; because the consciousness
in which the world appears and the functioning
of duality; that is a
certain duration. It rotates
with other states such as dreaming
and deep sleep. So it cannot be
the final state. It is rotating. The consciousness
that we are speaking from, now even, behind that
is the pure! Because that
consciousness is not stable. Nothing in the realm
of the fluid consciousness, the consciousness
which is concerned with this and that,
you and me, time and change;
this is not stable. [Q4:] Every
change is known from a changeless
standpoint. Any change is known
only to a changeless, from a changeless
standpoint. That changelessness
is consciousness, which when you say
consciousness, that it exists by itself,
and you say, then consciousness and existence
becomes one and the same. [M:] But you
know something, something here
I want to tell you. This must be
your experience! You understand me? This must be
your experience! Otherwise it
becomes speculation. It must be
your experience! Meaning that, it and you is
the same thing! [Translation into Hindi] [M:] It cannot be
something you have! [Translation] [Q4:] Just one last word. There cannot be
an experience without the mind. All the time, what we experience is
only the reflected consciousness, and not the original
consciousness. And even
in deep sleep, what we experience, there is always
a subtle thought. The thoughtless state
is not agreed by any school of thought. When we say that
there is a subtle thought, a very deep
thought involved… [M:] Just as you are
aware of thinking, you are also aware
of non-thinking. [Q4:] That’s true.
[M:] Okay? [M:] Just as you are aware
of the presence of thought, you are aware of the absence
of thought, isn’t it? It’s a simple thing. [Q4:] That’s true. So you cannot experience
original consciousness, it can only be
cognitively known. And, [M:] No, that is not true,
that is not true actually. Because, at a certain point
it becomes clear for you, that all of this,
the functioning consciousness, including the conversation
taking place, is taking place in the realm
of that dynamic consciousness. I know absolutely that I am not limited
to that consciousness! [Q4:] That’s knowledge. [M:] That’s more than… That knowledge and myself
are the same thing! That knowledge and myself
are the same thing! [Q4:] Yeah, that’s true.
That’s what I say, it’s a recognition what you say,
‘That knowledge is me,’ [M:] It is what you may call, it may be called a
non-phenomenal recognition. Do you understand
what this mean? A non-phenomenal
recognition. Ordinarily when you say
‘recognition’, it means like one thing
recognizing another. But because nothing
can recognize the Absolute, apart from the Absolute itself. Nothing can do it. [Q4:] Yeah that is true. That is okay. That is,
that is true. But, the original
consciousness, it is only
cognitively known. It is not experienced. [M:] Cognitively known means that there is something
that knows it apart from it; that means
cognitively known. [Friend:] Can you let him
end his sentence? [M:] No! Not when it
needs correction! No, no. I’m not here
to be polite, my darling. I’m here to speak to you
about something. You may be getting
something wrong, and you will continue to suffer from this thing
that is not quite correct. You see? It’s not enough
at this stage, only politeness. Of course it is there.
I have total respect for Swamiji, but we are speaking
now about something that could actually… [People speaking simultaneously]
[M:] Yes, yes. [M:] We are not speaking
about something here… We are speaking
about something here in which
you can actually be continuing to live and experience in a lesser state
than your real state. So it has
to be clarified and there’s an
urgency about it. [Q4:] There needs to be
a validation, then right, so, it’s from the body’s standpoint
that you say that only the consciousness
can be experienced, [M:] No, No …
[Q4:] that there are no scriptures which say that the
original consciousness cannot be experienced
in any kind of state. [M:] Yes, yes.
You know why? Because these …
[Q4:] What validates your statement? [M:] Because those statements
are made by scholars and not by jnanis! [Q4:] No, no.
That is not true. [M:] No, no, no!
Because you can… if we are going to try
and solve something only in the realm of concepts, then you can say that it is not possible to recognize, you know, that the ultimate state
must be a cognitive experience. Meaning that it must
be an experience, which imply
that it is ultimately, the realization
of the self is a duality; it’s a proven
true duality. If you say that
it is a cognitive state, means that something
cognizes it apart from it’s own self. You see, I would rather
show you this, rather than
talk about it. This is the difference. I would rather
demonstrate it with you, that it is not
like that. Because it is not going
to end in merely speculation. It has to be
that you see! What cannot be… you will see the limits of seeing phenomenally. [M:] You are able to
also experience experiencing. When you know this, you will know that This Is! And you are That. It’s no distance
from you then, because the you
who knows distance will have been gone. [Q4:] No, really, when you say, ‘You experience
the experience.’ The first experience
is it a thought? [M:] No. Everything
hinges on who you are. If you are speaking as a phenomenal
entity, yeah? Then we will be
in disagreement, you see. But when I say You,
I mean the Absolute Truth. You see. I dare to say that because that’s what is! You are the
Absolute Truth! But this will
not be clear if you’re not
aware of it. You have
to be aware. And aware of it
in such a way… [Q4:] You say that the
Absolute Truth is one which is aware
and you can experience it and it can be done. [M:] No. I don’t want
to say, you know, no, no, no… I am not using the word
that I am experiencing It. I am It! I’m not experiencing it
in some dualistic way that, ‘I’ and
the Absolute Truth. There’s no ‘I’ in
the Absolute Truth. And the Truth also,
when I speak about Truth, is totally non-conceptual. [Q4:] Sir, that part of it is accepted.
It’s understood. When you say, ‘I am it’,
I understood, you’re owning it up. What are you owning it? Are you owning the Self, or are you owning
the knowledge of the Self? [M:] I don’t have to own; to own the Self
means I have separated myself. I don’t own anything at all. I don’t own anything. I don’t even own my mind,
I don’t own my life. I don’t have a life
that I own. This is my freedom! I don’t own
anything at all. Nothing belongs to me, nor do I want anything
to belong to me, therefore I am
totally satisfied. [Q4:] What you are speaking
is the knowledge that comes
out of you. [M:] We may speak
of the knowledge, but then
you must also be clear what you are
implying by knowledge. Is knowledge
something that I have or something
that I am? [Q4:] Knowledge is
something that you are, but that knowledge
that you are, when you say that
‘I am that knowledge’ you already
have that knowledge; to own it up, to say that I am
that knowledge, otherwise you would not… [M:] You see the mistake can happen simply because we’re
using the word ‘knowledge’ and the world knows
the word ‘knowledge’ in its traditional use. Of one thing
knowing another thing. When you talk
about self knowledge, it is not the same
kind of knowledge. It should not be
called knowledge, actually because that just
creates an old idea that it is
something you know. And this knowledge and being
they are the same thing. That is the only trouble
that can be caused when we say
‘I have this knowledge’. But we are not going
to be spitting words. There’s something
about it which is… which we can say, ‘Yes, yes,
I understand this.’ But again, all this
must empty out into direct and
immediate experience. Not the experience
that is born of time, not the experience
that will pass. The unsurpassed
experience. Not the experience
that has a beginning
and an end in time. Timeless experience,
I’m speaking! [Q4:] Timeless experience is
in and through all timeful experiences. Whatever is
you experience is experience
of your self alone. That if… timeless experience is
experience of all timeful experiences. That is the question of timeless
experience and timeful experience. All that is here is only
one consciousness. [M:] You are speaking from
learning again and not from experience. Because from
direct experience, from direct experience, all that you speak, you will know is
phenomenality. The whole purpose
of knowledge. [Bell ringing] The whole purpose, the whole purpose
of any of this is to come to
irrefutable clarity as to what you are. Otherwise finish. You’ll only end
up writing books, and you will not
know what you are! You will not be in the
direct experience. A jnani is one in whom
there is no doubt about it! Nor is there belief! He’s beyond
doubt or belief! That is what
the state jnani mean. He’s not a believer. And he knows he’s
not the doer also. But that actions
happen in this body… [Q4:] [Speaking in Hindi] [Q4:] The one who has
got the knowledge is jnani. That is the definition
of the word ‘jnani’. [M:] Yes, but it
must be easily… It must be clear
that having knowledge is not conceptual
knowledge. It’s non-conceptual
knowledge. This must be
understood, you see? All this must flower into only one thing, to burn all delusion, and to burn all
attachments to concepts only! Concepts are only
the pointing to it! But you must discover it is your Self! Not your personality, not your identity. Beyond identity, you see. Otherwise you
cheat yourself! I’m telling you. You can study for a 100 years
and you will cheat yourself, if you don’t know it,
what I’m speaking, in your heart. And finish! Then pure silence! Pure peace! Pure emptiness! Monday, Tuesday,
Wednesday, Thursday, Friday, no day, no week,
nothing at all! What you want to say. It is finished! You are someone
who is free of the entanglement
of concepts! Philosophy, ideology, all of this. You will see that it is
merely phenomenal. You don’t
curse that, because then
phenomenality is also a divine
expression also. But you will know that you
cannot depend upon phenomenal appearances
for anything at all! You will know it! And what, you don’t become
cynical about the world. In fact, full love
is flowing then! But fearless love! Not fearful love. [Bells ringing] You cannot retain anything of ego
and be totally free. You cannot do it! [Bells ringing] [Translator asks:] Is it
unconditional acceptance, or unconditional devotion, unconditional
gratitude, never occurs to a person, [Voice drowned out by sound of bell] [M:] Nobody performs
unconditional devotions. Nobody offers
unconditional love, unconditional surrender. You’re incapable! As an entity. It is God’s grace that plays; the play of surrender the play of intellect the play
of discernment. It’s all God!
There’s no person! There’s no person
to achieve anything at all! There’s never
been anything. That’s the dream, an illusion you have
to wake up from, in fact. But it’s not
one that’s easy because the
consciousness itself is playing the person. And it believes
in the person. That’s what
is called sleep. Anyway, it is
enough for now. It is enough. Thank you. [M:] If there
is genuinely an interest
in pursuing this type
of exploration, contemplation, we will come and
we will translate in Hindi. We can sit together
and we can look. Because it is deserving
of an ashram of this callibre that these things
are discussed in depth; not merely
philosophically. [The Swami
speaks in Hindi] [Translator:]
He’s just, you know, praying to you that
you may pass by here, whenever you come. And you may come
through every time. [M:] The honor is ours. [Woman
translates into to Hindi] [M:] The privilege
is our privilege. [Music] Our natural experience
is of the Self but we are just
not aware of it There is no obstacle If you understand your true nature
then everything becomes light Everything that
appears phenomenally must take its birth
in consciousness This must be
your experience

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