Water on a Lotus Leaf

Life Positive Expo – Satsang with Mohanji – Part 1

Mohanji: You are feeling and you are thinking. Try to identify the person who is nothing that you would probably need to get away from, and try to connect to the person within you. The real person, the real you. Sometimes this person has no face. Even your identifications, your identities and personalities may not affect that person. If you are able to connect to that person, then all these things drop off. Then you will feel, “Ok, me and you are one.“ That way you are able to see that there is nothing to do, and that what you feel or what you see comes from inside. The person is projecting it. Thus if you want to have an experience from outside, it is already an experience inside. It has already happened. However, you may see its manifestation outside. You go through this process where you stop storing impressions. The causal layer is empty. The impressions themselves are not stored, because there are no impressions to store. You are involved in an activity. The activity is happening, yet at the same time you are not the activity. You are neither the experience nor the experiencer. This is a spontaneous stage. You cannot create this stage. You cannot create this thing inside. You become that. You are absolutely in the activity, you are fully there, but at the same time you are not involved in it at all. If you ask, “Did you have an ice cream?“ “Yes, I had the ice cream, it was very tasty. I loved it.“ So somebody liked it but at the same time was not attached to the ice cream, nor the taste, nor the impression of it. Nothing is stored. This is why they say that just like water on the lotus leaf, every activity will come but will not stay, it will not get connected to the leaf, and will eventually drop off. This integration is a spontaneous occurrence provided it stops thinking, stops acting… Even if you attend programmes, visit gurus, read books, absorb knowledge, it doesn’t matter. Everything will come and go, and you will be completely free.

Freedom is a state where you need nothing. If you have one requirement, you are not free. You are a slave to that requirement. Freedom is a state which is already in you. Don’t think that gurus are doing great work in the world. They are merely road signs. Many people go to gurus out of insecurity, and that’s a different story. I always know if people are coming to me out of insecurity. Then it means I am not doing my job well. If I cannot empower somebody, then I am useless. Say for example people go with a guru to Kailas. It si a very, very tough journey. Those who have been there know it is not easy. Why do we go to Kailas? It is the aspiration of the mind to be still, or the aspiration of man for stillness. Kailas is equal to stillness. That means, after the third eye, the Bindu, the Bodini, the Kailas state is where you are after the explosion of consciousness. Kailas is the place where everything comes back to one dot, the Bindu in the center of the chakra. When this state happens, this means you are Shiva. This is why we go there. We go there to witness the state of being in full bliss, and it will not happen if you are only going to see Kailas. You have to feel Kailas. You have to be Kailas. That state automatically happens when Guna goes to Nirguna. Nirguna means there is nothing you can do about it. With your practices, you can only reach the third eye. Then it becomes Nirguna. Thus, all these things happen by themselves, provided you are not cramming it in. When activity takes over, beingness stops. When beingness develops, activity drops. Activity dropping does not mean getting away from everything, like going to the Himalayas. However, an activity will become an expression, an extension of you. Then all these things are finished you see. This is how it works.

Did I confuse you or did I clarify this?

Audience: it is intellectual.

Mohanji: That is our nature. That’s the constitution you created. We try to understand God with our brain.  That is why religions and dogmas are given to people. They say, “This is God.“ For example, a great scholar was walking and his servant following him. The scholar was always talking about Para Brahma, the supreme consciousness. His servant asked,“What exactly is this supreme consciousness you are talking about?“ The scholar thought his servant was an idiot. “What can I tell you about supreme consciousness?“ He then pointed in a particular direction saying, “Do you see that buffalo? It is the supreme consciousness.“ He thought, “Let him get stuck to some image.“ However, the servant began meditating on supreme consciousness as a buffalo, without the knowledge of a guru. After some time, they were travelling to a narrow street, and the servant was not coming. The scholar asked, “Why are you standing there?“ “I can’t get this buffalo through“, replied the servant. He then realised that in the subtle form, he had made Para Brahma into a buffalo with this sadhana. It is possible. You can have any image or impression you like about the supreme consciousness because it is you. It’s your projection. It is how you are and how you want it to be. So whatever we are, is the projection we’ll get. That’s why you must stop being you.

 
That is why I say, take it step by step. Whatever is in the mind, understand that it’s happening in the mind. Let’s imagine you say,“I have a concept of the guru. This is how a guru should be.“ And that’s not me. Immediately throw it out, and it will go away. For each and every thing that comes along, you witness it, and discard it. Finally you will reach a state of emptiness where none of these concepts bind you. You start feeling that none of these things are important. This is like a full-time conscious meditation, because it happens continuously in the waking state. You keep on discarding, and discarding, until you finally reach the level of emptiness. This is a constant exercise. At that point in time, you will always be alert. Then you lose your identity. Your identity also evolves, “Am I this anger? This anger is not me.“ It is a mental exercise, just like visualisation. What happens in the bargain? You are actually cutting things off from your system. Finally, it starts dropping, and when it completely drops, that is when you start feeling complete freedom. You say,“Oh, I was always free. I never knew this.“ This is because concepts were binding you. This is everybody’s journey. Then the realities start happening. With one shift from this substratum back to the subtle, you will see the whole world in a completely different light. One shift – though yes, that takes effort.   

Q: And if I react to a situation with anger?

A: That’s triggered by the impression. You have created that impression and it’s already inside you. It may not be from this life. You may have brought this character, this constitution from another life. When it is there, the first thing to do is to be aware. “At a particular situation, in a given time, space, I become agitated. I am not this anger.“ There is somebody who is not angry when I am angry. Make friends with that person who is not angry when you are angry. It’s an exercise, like a meditation.

That’s why I also say, instead of going to outside courses, go within. Start practicing this exercise more and more, because going outside merely amounts to entertaining the mind. When you go to courses, programmes, and such things, mostly they are entertainment for your mind. Your mind feels good, “Ok, I learnt something.“ However, in reality, you are still the same. There has to be a shift in the mind, or a shift in your awareness. When the mind leaves, awareness is full. There is a shift. You need to concentrate more on that awareness level, on being conscious of your consciousness. Be conscious of that state where you are not affected. You will reach a state where you are not affected by anything. This is a process and it can certainly happen in one lifetime. Somebody asked Buddha, “How can we be like you?“ He said,“It’s very simple, just start meditating. Do penance.“ They said,“It isn’t possible. We have a lot of things to do.“ Then Buddha said,“Serve the guru.“ They replied,“True gurus are unpredictable.“ When you serve, you are constantly in the present, and you are also dealing with unpredictability. What then happens is that every kind of theory, every idea of having a frame, gets broken. Frames are consistently broken. What remains is your core. It is easy to create frames, the mind likes to create them. For example, when you say, “I know this person.“ Nobody actually knows anybody in reality. Nobody can know anybody. It’s impossible to know. This is because a person has three states – the waking state, dreaming state and deep sleep state. Of these three states, we only see the person during the waking state and that too, in a particular life. We can never know a person. Even if we are living together, we can never see the constitution. Thus all these things will drop off. Like a child, we will look at a person as a fresh toy, or a fresh being. Then our connection to the person is always fresh and any concepts or frames drop off.

As a general rule, when we approach a particular situation, at the first level there is the impression, and at the second level, there is expectation. When I press this button, I expect the light to be switched on. The moment I switch it on and there is no light, I become agitated because there is a problem. I had an expectation. So you will come down to the level of expectation. Both possibilities are there and it should be fine. If I continue to sit, sometimes the light won’t be there. That means I will act in another way. The flexibility level will be very high. When your flexibility is very high, the impact of wear and tear will be very little. Otherwise, we are very rigid. “This should be like that. This person should behave like this. The situation should be like this. This book should have this value. This place should have this value. If I have to spend time doing this, there should be a reason.“ Here, the cause and effect will be very harsh on you. The other perspective is, it will be ok. It will be happening, with flexibility, and there will be more flowing like a river. The more flexibility you have, the easier liberation becomes. You do not feel much about situations. For example, a person comes to you, and behaves with you in an inappropriate way. Why does that person have the inclination to behave that way with you? There must be some reason for it. You may be in a state of savitarka samadhi, i.e. a state where you have a problem or a question, and you must have an answer, otherwise your mind is not peaceful. That’s the state where most of us exist. From there we shift to nirvitarka. You have a situation, a state, and though you know there is an answer, you are not worried about the answer. This is the first level you reach. Ok, there is an answer to everything, but it doesn’t matter to me. Then you start accepting yourself much more. If you analyse deeply, most of the conflicts we experience happen because we do not accept ourselves, not the other person. We haven’t shaken hands with ourselves very well. We always look outside and actually believe what others think about us. We marry it without even considering whether it is true, whether “This is me.“ The royals or people who make history always write a version of history which makes them appear beautiful. The real history doesn’t matter, you should look good! Like that, we always like to be good. Sometimes it is better to know the reality than to feel good, because if we always try to wear a mask, reality is different. Then you cannot be liberated. You need to know the naked truth, the real you beyond all the masks, beyond all the concepts, beyond all those things which are displayed outside. Beyond the personality, there is something which is the core of you. That core person is not affected by any of these projections.

So this is the answer. We need to accept, and to do this , we need to be flexible. Flexibility, and acceptance, is equal to liberation. That is a daily life liberation. We need to be liberated, but not because ’Mohanji says we should be flexible’. Not like that. Flexibility should be your nature, and for that to happen you have to accept yourself, both the good and the bad. Many people, especially in the West, have a fear of failure. Failure is not acceptable. You cannot, you must not fail. Even in India, this is so. The system is made in such a way, that if you fail in anything you do, then it’s a big problem. You will feel shame in society. Actually, it should be the other way around. For example, many people who do not do so well in their karmic route, do very well later on because they were original. They will not be contaminated. However, those who do very well in a karmic route sense, can be extremely mediocre. This is because they can only work within frames. Why is this so? It’s because sitting inside the frames is the easiest thing to do. It’s easy, very easy. However, creating your own path is very difficult, and perhaps even impossible. You are exposed to all kinds of situations in the world. The world is not always kind. Situations can sometimes be very cruel. That’s what makes you. When the world is not so kind, it makes you powerful, because you have no choice. You have to survive. However, it’s not in the negative sense, such as you kill somebody and survive. Surviving means you have to increase your vigilance, you have to pump more iron. I believe this is very good. If you are not ordinary, that’s good. People will not accept you, but it is good as you are being original. Very few people are original these days. Out of 7.3 billion people, how many are original? Looking good, feeling good, smelling good, this is what the focus is on… everything, except being you. Finally, remember also that, if somebody wants to, will,  accept you the way you are, then this a real friend for you. These kinds of people are real friends for you. These are the only people who matter.

Transcribed by Biljana Vozarevic