00:00You are saying somebody else is something, this is duality, two, there is a distance
00:16between you and the object being perceived, there are two, there are two with their boundaries.
00:28Duality means the existence of two, the twoness, the twoness which starts from I-ness.
00:34I am there, so somebody else has to be there, ultimately this twoness becomes many-ness.
00:46Wherever there is the other, there is fear, wherever there is other, there is separation
01:10and an absence of love and togetherness, so that is the harm.
01:16Duality means that you will live in a feeling of isolation, in loneliness and the world
01:23will appear hostile to you because you are now this small limited self that is trying
01:31to extend itself, protect itself and outside of you there is the whole big wide unknowable
01:38universe.
01:39You will be afraid that something from the universe can come and strike you, it's so
01:43big, larger than yourself, more powerful.
01:52Intelligence is never yours, thoughts are yours, the person is yours.
01:58Intelligence is silence, awareness, truth, God, all that.
02:06When you are not relating to her at all, you are firstly just relating to yourself,
02:19you are with yourself settled and contended, you have no desire to relate to anybody and
02:28then in that contentment a lot of relationships can happen.
02:32You are contended with yourself, you are not looking specifically to have a new relationship
02:40but in that contentment a thousand relationships may blossom.
03:19How to reach that contentment?
03:31You are already contended, that contentment is your nature, you don't have to reach it.
03:39The very desire to reach somewhere makes you feel as if you are not contented.
03:47You don't have to reach contentment, you are already there, you are already contended.
03:53But we are afflicted by the belief that reaching is necessary, that we are not yet there.
04:12It is this belief that needs to be dropped.
04:16Reaching is not needed, no reaching of any kind is either needed or possible.
04:28Just drop the belief that you need to reach anywhere, it's alright as it is, a mere belief,
04:48Because we do not see that all is already there, a prophet, a saint, a Jesus says follow
05:13me, and when he says follow me, is he taking you somewhere, no, he is saying look at me
05:23how I am contended in myself and see that you are the same as me, one with me, are you
05:36getting it?
05:37Sir, for example, before coming to you, earlier I used to think that it is a journey, but
05:45now I understand it is full stop, means you are time and again stopping, stopping, stopping.
05:50Very good, very good.
05:52The whole notion that life is a journey, distances need to be covered, progress needs to be made,
05:59this notion itself is your curse, unless you get rid of this notion that there is something
06:07important needing to be done, you will never be in peace.
06:32You can look around everything in the now, but can't you look around in peace, look around
06:45in peace and then it's possible that you may find disturbance outside and these two are
06:50together alright, well reconciled, but that's it, I am looking at disturbance in peace,
07:01I am looking at disturbance in peace, that's it and in peace now, you know what to do with
07:11that disturbance, you don't need to decide, you don't need to act, the decision has already
07:18taken place and the action is happening without your effort or contribution, it's okay.
07:42If you are still thinking of future, where is the question of silence?
08:01There is no way, because you are already there, so all talk of ways and methods is
08:20just a distraction from the place where you are already seated.
08:37We do not feel it because we are searching for a particular feeling, because we are carrying
08:45a belief that, that, that is a matter of feeling, we had that discussion when we opened
08:52it this evening.
08:56You see, I want tea, I have heard about tea, but my imagination is that tea is something
09:08transparent, now tea is here, available in front of me, I look at tea and what do I say,
09:18oh this cannot be tea, what am I looking for, tea, but I look at this and say this cannot be tea,
09:30whereas tea is already there with me, now why do I reject the tea, already available with me,
09:36because I have a certain image that when God will be there, then I feel this and that way,
09:45now remove that and see that it is all already here, you have an image of contentment,
09:59so you feel that you are discontented, you have an image of God, so you feel that,
10:07oh God is not yet here, you have an image of the teacher, so you say no, no, no,
10:12this one cannot be the teacher, you have an image of love, so you say,
10:16ah this behavior, no this is not loving behavior, all of it is here, but whatever is here does not
10:25tally with your images and it does not tally and you declare, it is not here,
10:32now this declaration is false. Sir, you gave example time and again,
10:40for example in deep sleep, you feel contented. You do not feel anything,
10:44you do not feel anything, you are contented, later on you can say that you are contented.
10:50And later on in the morning, thoughts come and go, then you are different because thoughts.
10:54Yes, yes, so we also said that if you can remain like a sleeping person,
11:00even in the waking state, then wonderful. Sir, desire lies out of this imagination.
11:13Can there be desire without imagination?
11:15No, desire means movement. Movement, motivation, so you imagine an
11:25outcome and that outcome is the motivator of action, that is desire.
11:30Actually, from this silence, you can see the truth, but it is not disturbing the silence, no?
11:39It is like you are watching the rain from here, but you are not getting wet.
11:50Now, that is not a very good example because that will not enable you to experience the rain.
11:59How about this one? You are in the middle of all rain,
12:02you are watching the rain, and yet you are not getting, this too is not a very good example.
12:11You are in the middle of rain, thick rain, you are getting very wet, the rain is all over you,
12:21and yet you are not getting wet. How is that?
12:28Everything around you and about you is drenched with water and yet you are not wet.
12:43How is that? So, you are experiencing, are you not? Are you not experiencing?
12:56Experiencing. So, you are in the middle of experience, yet you are not the experiencer.
13:04Not the? Experiencer.
13:09Experiencer, experiencer, I can feel it. That is not there.
13:15Let the experiencer feel something about the experience. Yes, the body has become wet.
13:25The clothes have become wet. Am I the clothes? Am I the body?
13:29body. Let the experiencing body experience the wetness. Let the experiencing clothes,
13:40if at all they can experience. Let the experiencing clothes experience the wetness. Will I experience
13:48the wetness? No, I won't. The body is thoroughly wet. I am not. So in the middle of all experience,
14:04one is free of experience, which means that one is now free to move courageously into
14:14all experiences because no experience can now belittle you or enhance you. Experience
14:24can neither harm me nor benefit me. I am the? I am not wet. You are not wet. I am not wet.
14:54You're right. You're right. You're right. It is just to elaborate that I emphasized
15:01that while the body is wet, you are not. Actually, the right thing to say is the body is experiencing
15:08wetness. I am neither dry nor wet, which means that my state cannot be described and hence
15:17I am just silent. I won't even say that I am not wet by saying that I am not wet. You
15:28may think that I'm implying that I am dry. No, I'm not even dry. I'm neither dry nor
15:34wet. I'm just. No, no, no, no. Don't say anything about me. You're there. Don't forget ever. Don't
15:55say anything about me. I'm talking in the rain. The raindrops are singing of me. You do not need
16:06to say anything about me. The song of the rain is my song. Now, why do you need to talk anymore?
16:16Sir, now I understood. For example, when I am saying how to reach to that state,
16:25what is basic? The thought or the you? You are basic. That is primary. You are there. Thought
16:31is secondary. So then, it has less value. You are the background. Authentic.
16:38Yes, yes, yes, yes. It is extremely difficult then. Extremely difficult.
17:08Yes. But you know, those situations are rare. One does not go about burning himself or emulating
17:26herself every day. Far better it is to have this sense of not really being the body in everyday
17:38situations, in the daily routine situations. The distance is already there. You answer how
18:01you maintain this identification with body. How do you manage to do that?
18:08Everything that is important about you has so little to do with the body, right? And yet you
18:29continue to say, I am the body. Are you sure that you are listening to me through the ears?
18:36Yes, it begins with the ears, apparently. But is it the ears that are really listening right now?
18:44How can you be the body? When you are listening without ears, how can you be the body? Yes,
18:55you start looking at a statue. But when you are in love with that, are you really looking at a
19:04statue through the eyes? How can you then say that you are the body or this is a statue?
19:14Oh, the love affair is old and I am just using a belt as an example.
19:20Is listening something of the ears? Is love something of the eyes? Then
19:34how do you continue to say that you are the body?
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