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How to be Free from Ego
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5 November 2024
(with subtitles)
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[M.] Can I just read it out?
[Q.1] Yes.
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[M.] You write, 'Dear Guruji.
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I am too ashamed and afraid to speak to you.
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I don't know how to observe with detachment.
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I don't know how to be aware
that I am aware.
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I still see this 'I' identity as real.
Please help me.'
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It's a very, very honest thing.
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I wish people would write more like this.
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Because some people,
they hold back and they don't say.
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So I appreciate that you can say it,
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because I can kind of have a chance
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to share with you in a simple way.
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'I don't know
how to observe with detachment.'
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Actually, we're observing with detachment
on many things,
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if they don't matter to you,
you understand?
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If things don't matter to you,
you still see them,
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but you're not distracted by them.
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Everybody, same thing.
So that's the first part.
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There is no such thing as
not observing with detachment.
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If, suppose everything you see,
every situation you had,
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you had to remember.
It's just alive in you.
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We'll be completely crazy.
Nobody can do.
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There is the mechanism
of our true natural state,
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it's working all the time to ...
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Like you can walk through here,
walk up there.
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You don't have to notice every step.
You don't notice everything.
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You meet a person, 'Hi. Good morning'.
You pass. You don't have to retain that.
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So a natural detachment is functioning inside us.
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It's already there, detachment.
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If we were not able to detach
and yet we are perceiving,
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we would be in trouble.
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So, first of all, know that it's natural
that you meet people ...
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It's the things that matter to you,
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that you start to become more attached to.
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Like it has meaning
and so I have to remember this thing.
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So it's almost like
you take a kind of photograph
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in some kind of way inside,
it's like that matters.
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So then it become important.
So like this, when you say,
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'I don't know how to observe with detachment.'
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If I say, But you're doing it anyway
with many things.
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If I walk through from the front
to the back here,
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and I say to everybody as we're walking through,
Be detached from everything,
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then it becomes a problem,
because it turns it into a strangeness.
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Because naturally you're detached from things.
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You come to satsang
and I'm teaching you something much more powerful
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and to bring awareness to something
that's already natural for you.
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But I want it to be natural for you
even with things that matter.
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[Q.1] Yes, that's my problem.
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[Mooji] Yeah, yeah, yeah.
It's a problem for everybody.
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With things that don't matter,
no problem.
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You don't even have to say,
'I'm going to be detached from that.'
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You don't even have to say that.
You don't have to think.
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You're just senses, eyes, life.
You meet these things. Nothing.
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Just move through them. You retain your peace.
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But about the things that you say matter,
and what makes them matter?
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Let's slow down a bit and say,
what makes some things matter?
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It's an open question.
Why do they matter?
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Some
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relationship, some concepts,
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OK, this is family, this is my job,
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this is my relationship,
and these things matter.
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So if somebody else's relationship
is in trouble, it's no problem for you.
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But if you have a relationship problem,
it matters for you.
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So what is this thing that I'm talking about,
to observe with detachment?
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It's just a little step further
than what I say,
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you walk through,
you're naturally detached anyway.
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What I'm asking about,
learning to observe with detachment,
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is to bring that detachment ...
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Because whatever you see,
nothing sticks actually. A natural thing.
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But when things matter, your relationship,
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what you want, your work and so on,
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it creates a structure in your mind
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and you have to take care of that.
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So, I'm not going into all of these things.
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I'm saying that,
OK, what is attachment, is to ...
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I want you to be aware of a space within you,
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which is not changed
by whatever is happening around you.
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It's alive.
It's not dead, but it's not,
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it's not attached
to the outcome of things so deeply.
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I don't know if I'm putting it right.
I'm trying to find an example.
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[Q.1] I feel like there is no space.
It's just all mind and identity.
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[M.] If you are able to see mind,
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you must be looking from
some place that's not mind.
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This is true for everybody.
Just you're not aware that it's like that.
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Actually, what I'm saying is
actually so powerfully true for you,
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when you're aware of it.
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And largely, the teachings
and the practice of what we do here
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is to make you more aware of something about you
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that you're not so aware of, for everybody.
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And because we're not aware
in the place that you should be aware
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of your inmost being ...
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You can't see that.
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That's the other thing.
Everything else you can see.
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Every relationship, every object you can see.
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Every thought you can remember,
you can think.
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They're all called 'other',
everything you can see.
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But your Self you cannot see!
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You get that?
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You can say,
'Oh, this is my body. This is my ring.
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This is my house. This is my car.'
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My, my, my. This belongs to me.
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My, my, my. Everything belongs to you.
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This is my family. This is my mother.
This is my house.
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This is my country. This is my passport.
This is my birth certificate.
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All 'my', meaning they belong to you.
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But can you say,
This is my my? This is my me?'
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You can't say, 'This is my me.'
Why?
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[Q.1] Because I cannot see this.
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[M.] Yes.
So because you can't see it,
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[M.] does it mean it's not there?
[Q.1] No.
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[M.] Right.
So there's something in the world,
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everything you can see,
but something you cannot see.
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Everything you can see,
but something you cannot see.
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And yet you cannot deny that it is real,
isn't it?
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You know you are.
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Now, I'm going to zoom in a little bit closer
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in this feeling that, 'Yes, I know I am.'
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This thing which you cannot see,
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that you say, 'You know it is here.'
I mean, it's the first fact,
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because if it's not here,
nothing else is here, isn't it?
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But it cannot be seen, yeah?
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OK, so we are back to this point.
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Everything you can see, everything;
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your thoughts, feelings, objects, people,
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your feelings,
all of these things, you can see.
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You can even see
the quality of your sight, isn't it?
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So if you went to the optician
and he says,
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'Could you tell me something,
why you come here?'
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You said, 'Actually, I'm not able to see
or focus on things so well.'
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He said, 'In both eyes?'
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You say, 'No, no, in the right eye.'
'OK, tell me something.'
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You said, 'In the left eye, I can see
maybe 80% of what it should be,
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but in the right eye it's like about 50.'
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So something must be seeing sight,
isn't it?
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The capacity is there.
You don't have to ask anybody.
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You can see, yes,
something is aware of even the sight
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is not functioning well.
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So something must be behind even the sight.
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You're also aware of feelings,
emotion,
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sense of time. If somebody said,
'Yesterday something happened',
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you're aware of what that means.
Everything you're aware of.
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Everything you can see.
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But your Self, can you see?
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Why?
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Your body you can see.
Your body you can see.
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You can see your smile.
You can see your body.
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You can see everything.
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But your Self,
is seeing your body [seeing] your Self?
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Why not?
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[Q.1] Because something is aware of ...
[M.] Yes.
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[Q.1] ... of the body.
[M.] Yes.
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That something which is aware of the body
cannot be seen.
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[M.] You're saying, no?
[Q.1] Yeah.
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[M.] Can it see sickness?
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It can know, 'I'm not feeling well'.
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'I'm not feeling ...'
It knows emotion.
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'I'm feeling a little a bit uncomfortable.'
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It sees everything.
But itself it cannot see.
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You're saying? Yeah.
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Why can it see everything,
but it cannot see itself?
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[Q.1] This I don't know.
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[M.] This which cannot ...
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You can see everything,
but you cannot see your Self.
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This which you cannot see,
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yet you cannot deny, this is your Self.
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Everything you can see,
your feelings, thoughts,
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and the function of intellect.
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Everything you can see.
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But that which is seeing them,
you say, 'I can see.' [VERIFY]
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It's sort of,
the word 'I' represents this thing,
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but it cannot be seen.
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Even your mother can come and say,
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'Darling, it's nice to see you.'
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What is the 'you' that she's seeing?
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[Q.1] The body.
[M.] The body.
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And she's seeing her affection,
her memory of you.
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All this she puts to become you.
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'Darling, it's so nice.
I haven't seen you for a long time.'
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So whatever someone says,
'It's good to see you.
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Where have you been? You put on weight'
or, 'You lost some.'
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All of this is to do with what?
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[Q.1] Appearance.
[M.] Your form and appearance, OK?
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[M.] So, can she see You?
Can you see You?
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Is that scary?
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[Q.1] No, it's not scary, but it's ...
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Something is missing or feels like ...
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[M.] OK, take a moment
and think about what's missing.
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You cannot see your True Self.
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I also cannot see my True Self.
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Why?
Because it's not an object.
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It's not even a thought.
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[Q.1] But you say to stay as this.
But ... [laughs]
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[M.] Well. OK. OK, thank you.
I say to stay as this. Why?
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Because, first of all,
you imagine something else to be yourself.
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You call yourself a woman,
a daughter, you're from this country,
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my parents, I'm ... Whatever. Like this.
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So we're used to associating some quality
that represents you.
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But really, you're earlier than this,
in the purity.
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The one that is aware,
that says ...
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You're talking on the phone,
'I'm 27 years old. I've got two children.
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I'm married. I live in this place.'
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That one, is what?
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[Q.1] Person.
[M.] The person.
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Is the person and the Self,
the True Self, is the same thing?
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[Q.1] No.
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[M.] Does that bring a feeling of discomfort?
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No. No. Because there's nothing
you have to do to know that.
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You, something knows.
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Yet most people in the world
have not even looked like this.
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They have not even thought about this,
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because your world starts with your person.
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If I employ you, I look at you, I interview,
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I say, Tell me about yourself.
You say, 'I studied this in university.
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I lived in South Africa for a while. I travelled.'
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Information.
Information cannot be You.
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It's about your person.
Which is, what is the person?
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[Q.1] This identity is person.
[M.] Yes, yes.
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[M.] Can you see the identity person?
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[Q.] Yeah.
[M.] What does it look like?
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[Q.1] Some tightness, some attachment.
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[M.] Attachment.
[Q.1] To ideas.
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[M.] Yes.
Attachment to some ideas, OK?
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But the person is also an idea.
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[Q.1] This is the problem,
because it really feels real. So, yeah.
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[M.] Because it is the feeling 'I' in you,
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this 'I', it says,
'I see', 'I think', 'I ...' Da, da, da.
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Who is the 'I' that thinks.
We're not sure, the person or the real Self?
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'I want'.
'Yes, I know.'
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Who is the 'I' that knows?
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Is it personal or impersonal?
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[Q.1] Personal.
[M.] It's personal. OK, good!
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[M.] What sees it's impersonal?
235
00:16:33,330 --> 00:16:37,250
[Q.1] I don't know what.
I know it's something is seen but ... [VERIFY VS SEEING?]
236
00:16:37,250 --> 00:16:40,953
[M.] Yes. It's the same answer.
You've given the answer already.
237
00:16:40,953 --> 00:16:43,509
It cannot be seen.
238
00:16:43,509 --> 00:16:47,460
This is the most important discovery,
239
00:16:47,460 --> 00:16:52,229
because until you really
realise this and know this,
240
00:16:52,229 --> 00:16:56,097
you take yourself to be an object
perceiving another object.
241
00:16:56,097 --> 00:17:00,116
The object being your person.
And it's OK, it's OK.
242
00:17:00,116 --> 00:17:04,172
God made it like that,
that we would also be projected
243
00:17:04,172 --> 00:17:07,960
into the world of thought
and feeling and association
244
00:17:07,960 --> 00:17:10,870
and say, 'This is me'.
For a while.
245
00:17:10,870 --> 00:17:15,748
But with this 'I', that works as the person,
246
00:17:15,748 --> 00:17:21,136
its world and itself is never stable,
247
00:17:21,136 --> 00:17:25,120
because it has an identity.
248
00:17:25,120 --> 00:17:30,144
Is the identity of the person
always stable? No, no.
249
00:17:30,144 --> 00:17:35,560
But it tries with everything
to share that it is stable.
250
00:17:35,560 --> 00:17:44,200
Because stable means, it's wise, it's real.
It's dependable. It's consistent.
251
00:17:44,200 --> 00:17:46,960
I'm just talking this through.
252
00:17:46,960 --> 00:17:51,261
But I'm pointing to a deeper knowing
behind this person
253
00:17:51,261 --> 00:17:56,240
that knows the person, that sees the person.
254
00:17:56,240 --> 00:18:00,439
That which is aware of the person ...
You're with me?
255
00:18:00,439 --> 00:18:04,410
Is it attached to the person
or is the person attached to it?
256
00:18:04,410 --> 00:18:07,367
Take a moment.
257
00:18:11,070 --> 00:18:15,679
[Q.1] It's not attached.
[M.] It's not attached.
258
00:18:15,679 --> 00:18:19,390
[M.] Does it suffer from not being attached?
259
00:18:19,390 --> 00:18:23,654
[Q.1] No. [laughs]
260
00:18:23,654 --> 00:18:28,337
[M.] But I had to question you,
for you to recede to that place,
261
00:18:28,337 --> 00:18:30,860
to say, 'It's not attached.'
262
00:18:30,860 --> 00:18:33,860
Because where we are functioning, normally,
263
00:18:33,860 --> 00:18:37,597
is from the identity of the person,
which is attached.
264
00:18:37,597 --> 00:18:40,040
Which likes and dislikes.
265
00:18:40,040 --> 00:18:42,392
Who wants and doesn't want.
266
00:18:42,392 --> 00:18:45,365
Who thinks this and thinks that.
267
00:18:45,365 --> 00:18:50,237
And very much is in the function
of perceiving and living, no?
268
00:18:50,237 --> 00:18:53,851
So, what I'm sharing,
is that, that's OK.
269
00:18:53,851 --> 00:19:00,491
But if you only are aware of yourself
as a person, with its world,
270
00:19:00,491 --> 00:19:05,210
you will never be totally happy.
Because it's not stable.
271
00:19:05,210 --> 00:19:09,217
Today, 'Ah, I'm so happy.
I'm so ... Oh, so wonderful!'
272
00:19:09,217 --> 00:19:13,322
Tomorrow I see you ... [imitates struggling]
273
00:19:13,322 --> 00:19:18,431
I say, Mia, what's up?
'It's OK, I don't want to talk about it.'
274
00:19:18,431 --> 00:19:22,694
[M.] Who is it, who is speaking? Person, no?
[Q.1] Yes.
275
00:19:22,694 --> 00:19:27,734
[M.] What does the Self say?
What does the real Self say?
276
00:19:27,734 --> 00:19:30,430
Is it important at all?
277
00:19:30,430 --> 00:19:33,586
[M.] No. Is the Self important?
[Q.1] No.
278
00:19:33,586 --> 00:19:35,834
[M.] It's not important?
[Q.1] No.
279
00:19:35,834 --> 00:19:39,791
[M.] Does that mean it's no good?
It's not significant?
280
00:19:39,791 --> 00:19:43,960
The Self is not important?
It's not important?
281
00:19:43,960 --> 00:19:47,471
OK, so what's the purpose
of it existing then?
282
00:19:47,471 --> 00:19:50,804
If other things after it are important,
like the person;
283
00:19:50,804 --> 00:19:54,365
personal identity is important,
personal world is important,
284
00:19:54,365 --> 00:19:56,954
personal attachment is important.
285
00:19:56,954 --> 00:20:02,525
But the one before all of this comes,
which cannot be removed,
286
00:20:02,525 --> 00:20:06,572
can the Self be killed? No.
287
00:20:06,572 --> 00:20:14,040
And you say, I like that, actually,
'It's not important.' OK?
288
00:20:16,450 --> 00:20:20,710
[M.] What is important?
289
00:20:20,710 --> 00:20:25,525
[Q.1] I feel this exercise is important to do.
[M.] Yes.
290
00:20:25,525 --> 00:20:30,030
[M.] Why is it important, the exercise?
291
00:20:33,747 --> 00:20:36,751
[Q.1] To stabilise in this.
[M.] Yes.
292
00:20:36,751 --> 00:20:41,133
[M.] Is it the Self, the inmost Self,
that has to stabilise,
293
00:20:41,133 --> 00:20:44,870
[M.] or something else has to stabilise?
[Q.1] Something else.
294
00:20:44,870 --> 00:20:46,877
[M.] Right.
295
00:20:46,877 --> 00:20:51,170
Why does it need to stabilise,
the something else?
296
00:20:51,170 --> 00:20:57,502
[Q.1] Not to get pulled into identity.
297
00:20:57,502 --> 00:21:04,262
[M.] Yes. What is it that gets pulled
into identity, is it the Self?
298
00:21:04,262 --> 00:21:08,321
[Q.1] Attention.
[M.] Attention. Attention gets pulled.
299
00:21:08,321 --> 00:21:11,772
[M.] So attention is very important.
[Q.1] Yes.
300
00:21:11,772 --> 00:21:15,952
[M.] When the attention gets pulled into identity,
301
00:21:15,952 --> 00:21:18,522
what knows it most deeply;
302
00:21:18,522 --> 00:21:25,223
the attention, the mind, the person,
or the inmost Self?
303
00:21:25,223 --> 00:21:28,825
[Q.1] The Self. The inmost Self.
[M.] The Self.
304
00:21:28,825 --> 00:21:32,026
[M.] Does it suffer?
[Q.1] No.
305
00:21:32,026 --> 00:21:34,707
[M.] No. Still it's important,
306
00:21:34,707 --> 00:21:39,320
because every time the attention
goes out and forgets itself,
307
00:21:39,320 --> 00:21:43,268
[M.] it forgets where it comes from.
[Q.1] Yeah. [laughs]
308
00:21:43,268 --> 00:21:48,360
[M.] Every time the attention goes out,
gets involved in its projections,
309
00:21:48,360 --> 00:21:50,431
it causes some pain.
310
00:21:50,431 --> 00:21:55,105
It creates a kind of a world,
it creates emotion,
311
00:21:55,105 --> 00:21:58,360
it creates ups and downs, like this.
312
00:21:58,360 --> 00:22:01,319
And something is troubled by that.
313
00:22:01,319 --> 00:22:04,695
Maybe the person is troubled by that.
314
00:22:04,695 --> 00:22:08,055
And in our world,
everything is due to the person.
315
00:22:08,055 --> 00:22:11,287
It's the person that takes
another person to court.
316
00:22:11,287 --> 00:22:16,690
It's the person that wins or lose.
What about the Self?
317
00:22:18,346 --> 00:22:21,777
[Q.1] Nothing. [laughs]
[M.] Is it important to know this?
318
00:22:21,777 --> 00:22:24,273
[Q.1] Yeah.
[M.] Yeah.
319
00:22:24,273 --> 00:22:29,230
OK, so when we speak about ...
I'll come back to your letter now.
320
00:22:29,230 --> 00:22:35,940
You say, 'I don't know
how to observe with detachment'.
321
00:22:35,940 --> 00:22:40,860
Does the Self need to know
how to observe with detachment?
322
00:22:40,860 --> 00:22:45,179
[Questioner shakes head, no]
[M.] Why?
323
00:22:45,179 --> 00:22:50,230
[Q.1] It doesn't need anything.
[M.] It doesn't need anything.
324
00:22:50,230 --> 00:22:53,950
[M.] Yet everything is known to it.
325
00:22:53,950 --> 00:22:57,824
The play of the mind,
or da da da da, it knows,
326
00:22:57,824 --> 00:23:02,847
[M.] but it's not impacted upon.
[Q.1] No.
327
00:23:02,847 --> 00:23:09,497
[M.] There is a link between
the sense of the person and the inner Self.
328
00:23:09,497 --> 00:23:16,405
When the person,
who cannot exist without the inner Self,
329
00:23:16,405 --> 00:23:22,919
when it gets into states of confusion and pain,
330
00:23:22,919 --> 00:23:26,794
if it doesn't realise its root as the inner Self,
331
00:23:26,794 --> 00:23:29,601
it goes floating off and trouble can come.
332
00:23:29,601 --> 00:23:33,454
Mental problems can come.
Sickness can come. Anger can come.
333
00:23:33,454 --> 00:23:35,517
Fear comes. Everything comes.
334
00:23:35,517 --> 00:23:39,266
So it's very important that
this personal sense
335
00:23:39,266 --> 00:23:41,808
becomes aware of its root.
336
00:23:41,808 --> 00:23:47,965
[Q.1] Yes, and when I try
to do this exercise, I cannot come to this.
337
00:23:47,965 --> 00:23:53,034
[M.] Who is doing the exercise?
[Q.1] Yes, the mind and the person
338
00:23:53,034 --> 00:23:58,117
[Q.1] and the one who wants to stop suffering.
[M.] Right.
339
00:23:58,117 --> 00:24:01,099
[M.] What knows this?
340
00:24:03,933 --> 00:24:08,516
What is aware of this?
Is it the person-mind or the inner Self?
341
00:24:08,516 --> 00:24:12,310
[Q.1] The inner Self.
[M.] Yeah. Is the inner Self troubled?
342
00:24:12,310 --> 00:24:14,415
[Q.1] No.
343
00:24:14,415 --> 00:24:18,862
[M.] Still, the exercise is good,
because this is the real yoga.
344
00:24:18,862 --> 00:24:22,913
Yoga means the coming together into oneness,
345
00:24:22,913 --> 00:24:28,966
where the sense of the person
has to rediscover its root.
346
00:24:28,966 --> 00:24:32,107
The person cannot live by itself.
347
00:24:32,107 --> 00:24:37,688
Even when it's not aware of the Self,
it still comes from the Self.
348
00:24:37,688 --> 00:24:43,070
So largely the human expression
of the consciousness self
349
00:24:43,070 --> 00:24:46,518
is self-aware as a person.
350
00:24:46,518 --> 00:24:51,096
And so it can go for lifetimes,
in the human lifetime, living the person,
351
00:24:51,096 --> 00:24:55,162
because it's a big world, its dreams,
and 'I have to go do this.
352
00:24:55,162 --> 00:25:00,087
I like this, I don't like that,' and da da da.
Maybe life after life.
353
00:25:00,087 --> 00:25:03,766
'This life I love, I love ice cream.
I'd die for ice cream.'
354
00:25:03,766 --> 00:25:09,155
Next life, 'I can't stand ice cream.'
There's nothing consistent about it.
355
00:25:09,155 --> 00:25:13,568
Except that it cannot exist
without the real Self.
356
00:25:13,568 --> 00:25:16,113
And it has intelligence also.
357
00:25:16,113 --> 00:25:21,630
So, when it happens to this personal self,
358
00:25:21,630 --> 00:25:25,479
for some reason,
it's being attracted to find out that
359
00:25:25,479 --> 00:25:28,132
maybe it suffers enough in the world
360
00:25:28,132 --> 00:25:31,493
and it wants to find a solution for it.
361
00:25:31,493 --> 00:25:37,266
And the only solid solution
is to discover where it comes from,
362
00:25:37,266 --> 00:25:42,296
and that where it comes from and itself,
are one.
363
00:25:42,296 --> 00:25:44,718
That's what the search of life is.
364
00:25:44,718 --> 00:25:49,430
Because all beings who are not aware
of this oneness with the Self,
365
00:25:49,430 --> 00:25:54,650
all of them suffer. All have problems. You see?
366
00:25:54,650 --> 00:25:58,837
So this is the purpose of our satsang,
367
00:25:58,837 --> 00:26:03,408
is that the consciousness,
in the form of a person,
368
00:26:03,408 --> 00:26:05,930
becomes attracted to its root,
369
00:26:05,930 --> 00:26:09,567
and not just attracted
to the world in front of it.
370
00:26:09,567 --> 00:26:14,891
And so this exercise, like detachment,
meaning that whatever is going on,
371
00:26:14,891 --> 00:26:19,389
to go in the world, to do,
the this, and self-image,
372
00:26:19,389 --> 00:26:24,099
self-image, self-assessments,
373
00:26:24,099 --> 00:26:29,340
all of this is a play of the mind,
is mind states.
374
00:26:29,340 --> 00:26:35,647
And it has to realise that
all states are changeful, OK?
375
00:26:35,647 --> 00:26:41,025
And that it can witness them,
it can observe them, without being them.
376
00:26:41,025 --> 00:26:46,209
In fact, you can only observe something,
because you're not it, actually.
377
00:26:46,209 --> 00:26:53,880
And that there's a capacity,
even in the person, to observe,
378
00:26:53,880 --> 00:26:59,107
and in observing them it knows
that it's not them.
379
00:26:59,107 --> 00:27:03,717
And that characteristic is like its parent.
380
00:27:03,717 --> 00:27:07,992
You see, the person,
the characteristic of looking and realising that,
381
00:27:07,992 --> 00:27:14,685
'Whatever I see is only
an impression, a thought, a feeling,
382
00:27:14,685 --> 00:27:19,150
but it's not what I am,'
that's called awakening
383
00:27:19,150 --> 00:27:22,680
It's waking up to the fact that nothing out here
384
00:27:22,680 --> 00:27:26,528
comes through the mind or the senses,
nothing of there
385
00:27:26,528 --> 00:27:30,140
can be fundamental to me.
All of it is changing.
386
00:27:30,140 --> 00:27:36,066
And even myself as the person
who is looking and knowing this,
387
00:27:36,066 --> 00:27:40,391
is like on the verge of this way - world -
388
00:27:40,391 --> 00:27:43,270
this way - into the abyss of the Self.
389
00:27:43,270 --> 00:27:46,402
Because it has a capacity
that when it looks
390
00:27:46,402 --> 00:27:51,737
and it is not identified
with what it sees or what it experiences, OK?
391
00:27:51,737 --> 00:27:56,035
And each thing comes, like life is saying,
'This thing and this thing'.
392
00:27:56,035 --> 00:28:00,145
And it's saying,
'No, it's not this. What I am is not this'.
393
00:28:00,145 --> 00:28:03,600
As you keep doing that,
it naturally comes back
394
00:28:03,600 --> 00:28:07,488
to its original Self-awareness.
395
00:28:07,488 --> 00:28:10,943
And I say, Self-awareness,
non-dual Self-awareness,
396
00:28:10,943 --> 00:28:14,497
like not one thing, not a divided union,
397
00:28:14,497 --> 00:28:18,021
but a harmony,
it comes back into realising,
398
00:28:18,021 --> 00:28:21,728
'But here nothing is happening to me.'
399
00:28:21,728 --> 00:28:25,135
When I go into the mind,
into identity,
400
00:28:25,135 --> 00:28:28,518
then happenings become relevant.
401
00:28:28,518 --> 00:28:33,250
But if I even can observe
and be aware of even my person,
402
00:28:33,250 --> 00:28:37,740
which is like my person is like the....
403
00:28:37,740 --> 00:28:42,840
What you call this?
The binoculars that see the world,
404
00:28:42,840 --> 00:28:45,490
but the person who sees the world
405
00:28:45,490 --> 00:28:48,379
is also seen from the place of the Self.
406
00:28:48,379 --> 00:28:54,050
When it knows this,
it's coming back into conscious harmony.
407
00:28:54,050 --> 00:28:57,085
That's all the thing of detachment is.
408
00:28:57,085 --> 00:29:00,936
You don't have to kill anything.
It's just understanding.
409
00:29:00,936 --> 00:29:04,934
The realisation of the Self
is a journey of understanding,
410
00:29:04,934 --> 00:29:08,939
and understanding your misunderstanding.
So it's simple.
411
00:29:08,939 --> 00:29:12,660
Unless we get it, it might seem,
'It's the most complex thing'.
412
00:29:12,660 --> 00:29:15,125
Why?
Because you're not used to doing it.
413
00:29:15,125 --> 00:29:18,712
Each one is used to looking forward,
looking outward.
414
00:29:18,712 --> 00:29:23,078
Even sometimes when you think
we're looking inward into our mind,
415
00:29:23,078 --> 00:29:25,801
it's still outward from the inner Self.
416
00:29:25,801 --> 00:29:30,296
[Q.1] Yes, and this happens a lot,
because I go in,
417
00:29:30,296 --> 00:29:33,380
and then it's the body.
I cannot go beyond.
418
00:29:33,380 --> 00:29:36,082
[M.] Oh, you're in the body-mind?
419
00:29:36,082 --> 00:29:39,784
But something behind that
knows this thing.
420
00:29:39,784 --> 00:29:44,481
The mind cannot make an ultimate realisation
421
00:29:44,481 --> 00:29:48,410
without becoming the realisation.
422
00:29:48,410 --> 00:29:53,860
The mind or the person
cannot come to ultimate realisation
423
00:29:53,860 --> 00:29:58,054
and remain independent of that realisation.
424
00:29:58,054 --> 00:30:04,667
The more it becomes aware,
the more it finds it is. Not that it has.
425
00:30:04,667 --> 00:30:08,451
And this is very significant thing.
426
00:30:08,451 --> 00:30:13,657
Nobody can have the realisation
and be somebody who has realisation.
427
00:30:13,657 --> 00:30:17,309
What it means is that, the idea of yourself
428
00:30:17,309 --> 00:30:21,462
as being only the person,
subsides again, and is seen,
429
00:30:21,462 --> 00:30:26,190
it is seen
as also the most subtle object.
430
00:30:26,190 --> 00:30:31,100
This subtle object of a person
is behaving like a subject,
431
00:30:31,100 --> 00:30:34,461
and that everything in its world
is the object.
432
00:30:34,461 --> 00:30:38,187
But to the Self, it also is the first object.
433
00:30:38,187 --> 00:30:44,619
The first object shines as this feeling 'I',
'I am here'.
434
00:30:44,619 --> 00:30:48,659
You know, 'Mia!' 'Yes, I'm here.'
What it means, 'I am here'?
435
00:30:48,659 --> 00:30:53,033
The reference normally is,
'Look, I'm over here'.
436
00:30:53,033 --> 00:30:56,393
And this is OK, this is normal,
this is the only place
437
00:30:56,393 --> 00:30:59,090
where language can exist, in that way.
438
00:30:59,090 --> 00:31:02,182
The language is for the sense of the person
439
00:31:02,182 --> 00:31:06,813
having relationship with what it likes or dislikes.
440
00:31:06,813 --> 00:31:10,257
Actually,
there's nothing wrong with this, ultimately.
441
00:31:10,257 --> 00:31:15,565
Because even as you wake up
again to realise that, whatever happens,
442
00:31:15,565 --> 00:31:20,100
it's seen from this place.
But this place cannot be seen,
443
00:31:20,100 --> 00:31:23,728
and that I can only really be this place.
444
00:31:23,728 --> 00:31:27,742
Then when you really know this,
the dynamic expression of this,
445
00:31:27,742 --> 00:31:31,271
which is like of being a person,
that can still play,
446
00:31:31,271 --> 00:31:34,650
but it won't have that delusion in it.
447
00:31:34,650 --> 00:31:38,654
[Q.1] Yes. This delusion has to go.
448
00:31:38,654 --> 00:31:41,741
[M.] No, it needs to be understood.
449
00:31:41,741 --> 00:31:44,598
It doesn't need to go.
Why it needs to go?
450
00:31:44,598 --> 00:31:47,785
Because you are combining it with your identity
451
00:31:47,785 --> 00:31:50,359
and it hurts like, 'No, no, no, no'.
452
00:31:50,359 --> 00:31:53,494
But all this now,
you're going to see all of this
453
00:31:53,494 --> 00:31:56,450
are constructs of the mind.
454
00:31:56,450 --> 00:32:00,506
And the self is just a psychological portrait
455
00:32:00,506 --> 00:32:03,136
of the mind, of the person.
456
00:32:03,136 --> 00:32:07,750
But the inner being, which has no shape,
you can't identify and say,
457
00:32:07,750 --> 00:32:11,240
'Ah, I found the inner being.'
You cannot do that.
458
00:32:11,240 --> 00:32:17,650
Because anything you can do that with,
is an object in the perception.
459
00:32:17,650 --> 00:32:20,919
[M.] You got it, isn't it?
[Q.1] Yes.
460
00:32:20,919 --> 00:32:25,730
[M.] OK. So, prove your problem.
Go on.
461
00:32:41,723 --> 00:32:45,963
[M.] You see, you will need to sit with this,
more and more.
462
00:32:45,963 --> 00:32:51,030
Because it's like shape shifting.
One minute you think you're looking
463
00:32:51,030 --> 00:32:55,110
and the next minute you're involved, invested.
464
00:32:55,110 --> 00:33:02,172
Don't get angry about this,
because it's been happening for lifetimes.
465
00:33:02,172 --> 00:33:04,434
So, let it happen, it's OK.
466
00:33:04,434 --> 00:33:09,695
Just keep seeing, but wait a minute,
this can be seen also.
467
00:33:09,695 --> 00:33:14,001
The most intimate
is also an object of perception.
468
00:33:14,001 --> 00:33:18,755
The most intimate,
because 'intimate' means at least two.
469
00:33:18,755 --> 00:33:22,950
If there's not two, there's no intimate.
470
00:33:27,757 --> 00:33:33,897
Can you be confused, 'you',
in the light of what I'm sharing?
471
00:33:33,897 --> 00:33:36,514
[Q.1] No, no.
[M.] Thank you.
472
00:33:36,514 --> 00:33:39,826
[M.] But you can be aware of confusion.
473
00:33:39,826 --> 00:33:44,730
If you can be aware of confusion
without identifying with confusion,
474
00:33:44,730 --> 00:33:47,357
are you cheating?
475
00:33:47,357 --> 00:33:50,543
[Q.1] No, no. [laughs]
476
00:33:52,064 --> 00:33:54,899
[M.] Very good.
477
00:33:56,652 --> 00:34:02,670
So let's start again from the beginning.
What's your problem?
478
00:34:09,455 --> 00:34:16,128
[Q.1] That when I do this exercise,
I believe I need to find something.
479
00:34:16,128 --> 00:34:20,666
[M.] 'I' being what?
Qualify your status.
480
00:34:20,666 --> 00:34:22,689
[Q.1] The person.
481
00:34:22,689 --> 00:34:26,190
[M.] When the person do the exercise?
OK.
482
00:34:26,190 --> 00:34:31,116
There's another word for person
in this exercise,
483
00:34:31,116 --> 00:34:33,948
I would call it,
484
00:34:33,948 --> 00:34:42,267
when the personalised intelligence of the truth,
485
00:34:42,267 --> 00:34:47,844
when the personal intelligence of God
486
00:34:47,844 --> 00:34:54,620
gets confused with its projections,
then it's like, it's lost to itself.
487
00:34:54,620 --> 00:34:57,150
It's like it's lost to itself.
488
00:34:57,150 --> 00:35:01,749
When that loss to itself becomes painful,
489
00:35:01,749 --> 00:35:07,283
you're on the brink of awakening.
You understand?
490
00:35:07,283 --> 00:35:12,015
Because if you're not troubled by it,
then you will not go beyond it.
491
00:35:12,015 --> 00:35:16,932
[Q.1] When it's just pain, pain, pain.
[laughs]
492
00:35:16,932 --> 00:35:22,233
[M.] 'No pain, no gain,' they say.
You have to ...
493
00:35:22,233 --> 00:35:27,779
It's like, in a way,
you're giving birth to yourself.
494
00:35:27,779 --> 00:35:35,213
[Q.1] Because I sit and I do,
but I feel like there is no result.
495
00:35:35,213 --> 00:35:39,453
[M.] You, again,
who is sitting and looking, is what?
496
00:35:39,453 --> 00:35:42,670
[Q.1] The person. [laughs]
497
00:35:44,791 --> 00:35:48,011
[M.] Does it matter that
we're catching it like that?
498
00:35:48,011 --> 00:35:50,429
That it's the person doing it,
499
00:35:50,429 --> 00:35:53,137
and that what the person cries about today,
500
00:35:53,137 --> 00:35:56,798
laughs about another moment.
That it's not consistent.
501
00:35:56,798 --> 00:36:00,946
And even if it says, 'Eureka, I found the Self!'
Can it be true?
502
00:36:00,946 --> 00:36:03,354
[Q.1] No.
[M.] Why not?
503
00:36:03,354 --> 00:36:06,838
[Q.1] Because it cannot be seen.
504
00:36:06,838 --> 00:36:10,433
And if it lends to some illusion of ...
505
00:36:10,433 --> 00:36:14,550
[M.] So then what's the practice for?
506
00:36:18,092 --> 00:36:23,100
[Q.1] To become aware of all these ...
507
00:36:27,526 --> 00:36:31,473
[Q.1] ... wrong ideas.
508
00:36:31,473 --> 00:36:34,351
[M.] Yes, that's one way we can put it.
509
00:36:34,351 --> 00:36:37,140
Tell me another way we can put it.
That's good.
510
00:36:37,140 --> 00:36:41,174
I take that, to become aware
of all these kind of little,
511
00:36:41,174 --> 00:36:46,597
all these little kind of distortions
of understanding,
512
00:36:46,597 --> 00:36:51,013
to become aware of them.
But more subtle than that.
513
00:36:51,013 --> 00:36:56,578
By becoming aware of them,
you become aware of what?
514
00:36:56,578 --> 00:37:01,458
[Q.1] Of that which is seeing.
[M.] Is seeing, yeah.
515
00:37:01,458 --> 00:37:06,918
How can you become,
be aware of it phenomenally?
516
00:37:06,918 --> 00:37:10,069
Can you become aware of it phenomenally?
517
00:37:10,069 --> 00:37:11,829
[Q.1] No.
[M.] No.
518
00:37:11,829 --> 00:37:15,440
[M.] So therefore,
you become aware of what?
519
00:37:15,440 --> 00:37:20,605
[Q.1] It feels like it's just moments
of this awareness.
520
00:37:20,605 --> 00:37:24,770
[M.] Yeah. It will flicker before,
because you're not used to it.
521
00:37:24,770 --> 00:37:27,966
The reflex is used to going out
and connecting
522
00:37:27,966 --> 00:37:31,425
with objects of projections
and perception, used to that.
523
00:37:31,425 --> 00:37:35,675
But now I'm asking you to ...
All this is happening for everyone.
524
00:37:35,675 --> 00:37:38,981
And even the one who says,
'But this is happening to me,
525
00:37:38,981 --> 00:37:42,861
and I find it frustrating!'
With where I'm asking you to do,
526
00:37:42,861 --> 00:37:47,471
is to see that that also
is an aspect of the mind.
527
00:37:47,471 --> 00:37:52,057
But all of these aspects, they came originally
528
00:37:52,057 --> 00:37:56,358
from out of this projection, forward.
Can you see?
529
00:37:56,358 --> 00:37:58,944
[Q.1] Yeah.
[M.] Yeah.
530
00:37:58,944 --> 00:38:06,243
[M.] And that the real opportunity
is in seeing this.
531
00:38:06,243 --> 00:38:11,288
But still something is feeling,
'No, but mind is still troubling'.
532
00:38:11,288 --> 00:38:15,317
No, don't worry.
It's troubling who?
533
00:38:15,317 --> 00:38:19,884
Who is the mind troubling?
534
00:38:19,884 --> 00:38:23,752
[M.] We can say together after three: 1, 2, 3 ...
[Q.1] No one.
535
00:38:23,752 --> 00:38:27,197
[M.] The person. Oh, no one!
Oh, you beat me to it!
536
00:38:27,197 --> 00:38:31,022
It's troubling no one!
It's troubling no one.
537
00:38:31,022 --> 00:38:36,058
That's a better answer than the person.
You see this?
538
00:38:36,058 --> 00:38:38,833
[Q.1] Yeah.
[M.] OK.
539
00:38:40,509 --> 00:38:43,760
[M.] So now what?
540
00:38:47,393 --> 00:38:51,710
It's enough or not enough?
541
00:38:54,263 --> 00:38:57,214
[Q.1] I don't know.
542
00:38:57,214 --> 00:39:03,320
[M.] Who is saying? Who is ...?
Where is this answer coming from?
543
00:39:06,749 --> 00:39:10,592
I can accept it, or I can question it,
'I don't know.'
544
00:39:10,592 --> 00:39:14,873
'I', who don't know?
545
00:39:14,873 --> 00:39:18,504
[Q.1] It's the person.
[M.] It's the person.
546
00:39:18,504 --> 00:39:21,515
[M.] Yeah, sure?
[Q.1] No. [laughs]
547
00:39:21,515 --> 00:39:25,878
[M.] It can be from the person.
If you say it's from the person, OK,
548
00:39:25,878 --> 00:39:29,218
then I would say,
You give me one more move.
549
00:39:29,218 --> 00:39:34,197
But what's aware
that it's coming from the person?
550
00:39:34,197 --> 00:39:39,189
[Q.1] Yes.
Something feels like it's not satisfied,
551
00:39:39,189 --> 00:39:45,310
but I should not go after this.
552
00:39:45,310 --> 00:39:49,012
[M.] Yes.
This is a powerful seeing,
553
00:39:49,012 --> 00:39:52,044
'Something feels not satisfied.'
554
00:39:52,044 --> 00:39:57,229
That which feels not satisfied,
is it personal or impersonal?
555
00:39:57,229 --> 00:40:00,494
[Q.1] It's personal.
[M.] Personal.
556
00:40:00,494 --> 00:40:04,598
[M.] You see, if that gets you each time,
like the person goes,
557
00:40:04,598 --> 00:40:09,690
'I know, Guruji, but you know, I can't get ...'
Who's speaking?
558
00:40:09,690 --> 00:40:12,311
[Q.1] Person.
[M.] Yeah.
559
00:40:12,311 --> 00:40:15,260
[M.] So we will finish on that note?
560
00:40:15,260 --> 00:40:22,260
[Q.1] Uh, person? No. [laughs]
[M.] Thank you, OK. Where?
561
00:40:29,120 --> 00:40:33,508
[M.] What does finish mean?
562
00:40:33,508 --> 00:40:37,895
[Q.1] Just this conversation.
Finish the conversation.
563
00:40:37,895 --> 00:40:43,496
[M.] The conversation can finish
in its oral manifestation.
564
00:40:43,496 --> 00:40:46,568
It may go to be
some kind of little stuff
565
00:40:46,568 --> 00:40:49,820
in the mind that feels like,
'Yeah, I don't know.
566
00:40:49,820 --> 00:40:53,124
I had a talk with Mooji,
and it was really clear,
567
00:40:53,124 --> 00:40:56,048
but now it's not clear.'
Is a report from?
568
00:40:56,048 --> 00:40:58,233
[Q.1] The mind.
[M.] From the mind.
569
00:40:58,233 --> 00:41:02,217
[M.] And it is that ultimate?
[Q.1] No.
570
00:41:02,217 --> 00:41:06,199
[M.] No.
What is ultimate?
571
00:41:06,199 --> 00:41:09,614
[Q.1] That which is aware of this.
572
00:41:09,614 --> 00:41:12,027
[M.] Yes, yes.
573
00:41:12,027 --> 00:41:15,621
Which is where?
574
00:41:15,621 --> 00:41:18,665
[Q.1] It's nowhere.
575
00:41:18,665 --> 00:41:22,770
[M.] Why are you smiling?
[Questioner laughs]
576
00:41:28,463 --> 00:41:34,004
[M.] So, you have a problem?
577
00:41:34,004 --> 00:41:37,388
[Q.1] No.
[both laugh]
578
00:41:37,388 --> 00:41:42,674
[M.] Can you, from this place of answering,
ever have a problem?
579
00:41:42,674 --> 00:41:45,288
[Q.1] No. No.
580
00:41:50,917 --> 00:41:55,849
[M.] Are you sad or happy about this?
581
00:41:59,536 --> 00:42:02,939
[Q.1] Nothing.
[M.] Very good.
582
00:42:04,706 --> 00:42:09,119
[M.] More subtle than even happy.
583
00:42:13,275 --> 00:42:17,299
[M.] Yeah.
We're good?
584
00:42:19,388 --> 00:42:23,337
[M.] If you go walking
and the mind comes again and says,
585
00:42:23,337 --> 00:42:26,847
'I can't remember anything about that.'
586
00:42:26,847 --> 00:42:31,333
'I'm going to try and see
if I can get that mood back.' Was it a mood?
587
00:42:31,333 --> 00:42:33,991
[Q.1] No.
[M.] It's not a mood.
588
00:42:33,991 --> 00:42:37,475
[M.] Can you lose this?
589
00:42:38,460 --> 00:42:40,890
[Q.1] No.
[M.] No.
590
00:42:42,216 --> 00:42:46,821
[M.] Can you possess this?
[Q.1] No.
591
00:42:49,399 --> 00:42:52,549
[M.] Very good.
592
00:42:56,226 --> 00:42:59,149
[M.] I'm happy. Very good.
593
00:42:59,149 --> 00:43:02,443
So, the rest I don't have to read, no?
594
00:43:02,443 --> 00:43:06,781
'I don't know how to be awar
that I am aware.'
595
00:43:06,781 --> 00:43:08,979
[Questioner laughs]
596
00:43:08,979 --> 00:43:14,674
'I still see this 'I'-identity as real.
Please help, Mia.'
597
00:43:14,674 --> 00:43:17,013
[M.] Do we need?
[Q.1] No.
598
00:43:17,013 --> 00:43:21,799
[M,] Very good. Can I keep it?
[Q.1] Yes. I mean, throw it.
599
00:43:21,799 --> 00:43:25,547
[M.] Throw it, keep it.
I'm happy you're like this. It's good.
600
00:43:25,547 --> 00:43:31,245
[Q.1] You don't need to keep it.
[M.] Because this [the letter],
601
00:43:31,245 --> 00:43:37,149
I call it an auspicious reaching out
to clarify something.
602
00:43:37,149 --> 00:43:42,040
And to that extent, it's very ...
603
00:43:42,040 --> 00:43:45,051
I mean, it's not a game.
604
00:43:45,051 --> 00:43:50,494
We can say it is like a game,
but it's not a cynical game.
605
00:43:50,494 --> 00:43:57,038
It's, you may say, a game or a play or
606
00:43:57,038 --> 00:44:02,096
something that needs to happen
607
00:44:02,096 --> 00:44:06,165
to the human expression of consciousness,
608
00:44:06,165 --> 00:44:11,045
when it comes to a stage
where its world is not working.
609
00:44:11,045 --> 00:44:14,170
And I don't see that as a disaster.
610
00:44:14,170 --> 00:44:17,944
I see it as opportunity
to look behind the scene.
611
00:44:17,944 --> 00:44:23,011
[Q.1] Yes, yes.
I want to take every opportunity to look.
612
00:44:23,011 --> 00:44:26,709
[M.] OK. Now? Right now?
613
00:44:26,709 --> 00:44:30,605
[Q.1] Always, yes, now.
[M.] Yes. OK.
614
00:44:30,605 --> 00:44:33,890
[M.] Do you need to look further now?
615
00:44:33,890 --> 00:44:36,793
[Q.1] I can do, yes.
[M.] Yes.
616
00:44:36,793 --> 00:44:40,270
[M.] Yes. Good.
[Q.1] Yes, yes. [laughs]
617
00:44:40,270 --> 00:44:44,529
[M.] Thank you. Very good.
618
00:44:47,418 --> 00:44:50,435
And you don't need to talk
to anybody about it.
619
00:44:50,435 --> 00:44:53,879
Just you sit with that, and watch.
620
00:44:53,879 --> 00:45:00,522
And however tricky the mind can be,
you remember, it is secondary.
621
00:45:00,522 --> 00:45:03,950
That which is primary, is seeing that.
622
00:45:03,950 --> 00:45:08,403
And the mind can come in the form
of thought or moods or sensation,
623
00:45:08,403 --> 00:45:11,215
it can appear like confusion,
624
00:45:11,215 --> 00:45:16,112
it appears as identity,
but it's still only appearing.
625
00:45:16,112 --> 00:45:19,658
Can the Self appear?
626
00:45:19,658 --> 00:45:21,893
No.
627
00:45:21,893 --> 00:45:26,855
So it causes the appearing
of the mind play and the diversity,
628
00:45:26,855 --> 00:45:32,500
but it itself is indescribable, actually.
629
00:45:34,333 --> 00:45:39,042
So at this point I would say,
sit and contemplate that.
630
00:45:39,042 --> 00:45:41,261
That's all you have to do.
631
00:45:41,261 --> 00:45:47,062
You see, it sounds as though
from what you write, somebody might think,
632
00:45:47,062 --> 00:45:51,744
'Wow, I feel she's in real trouble.'
But for me, I say, what an opportunity,
633
00:45:51,744 --> 00:45:55,351
I got to find out from you,
we can look together.
634
00:45:55,351 --> 00:45:58,750
And it's all in you. It's all you.
635
00:46:01,978 --> 00:46:04,174
Very good.
636
00:46:05,155 --> 00:46:08,274
Would you like some tea?
Are you OK?
637
00:46:08,274 --> 00:46:12,522
[Q.1] I think there's food waiting for me.
[M.] Go eat, it's cold.
638
00:46:12,522 --> 00:46:18,045
[M.] That's the only food that's worth
eating cold right now.
639
00:46:18,045 --> 00:46:23,729
[M.] Thank you. Wonderful, darling.
Thank you, thank you, thank you,
640
00:46:23,729 --> 00:46:28,153
[Q.1] Thank you.
[M.] Yes. See you in a bit.
641
00:46:28,153 --> 00:46:32,400
[M.] OK. OK.
[Q.1] Thank you.
642
00:46:37,378 --> 00:46:41,229
[M.] If you are earnest,
you can walk the same road.
643
00:46:41,229 --> 00:46:44,079
It's fresh every time.
644
00:46:44,079 --> 00:46:47,534
[inaudible speech in background]
645
00:46:47,534 --> 00:46:51,640
[Q.2] Yes, something is missing,
like people bring to you often,
646
00:46:51,640 --> 00:46:55,289
[Q.2] 'Yes, I do exercise, great,
but something is missing.'
647
00:46:55,289 --> 00:46:58,037
And there was a moment when I recognised,
648
00:46:58,037 --> 00:47:02,319
'Oh, wow, I have this thought.'
I really needed to look into that.
649
00:47:02,319 --> 00:47:06,896
And it came to me,
that due to the habit of having a shape,
650
00:47:06,896 --> 00:47:11,587
it's as though something is looking
for the shape within the shapeless.
651
00:47:11,587 --> 00:47:15,307
And this gives you an idea
that something is missing.
652
00:47:15,307 --> 00:47:18,744
And then,
another thing that you keep telling us,
653
00:47:18,744 --> 00:47:22,204
Can you bear your own emptiness?
654
00:47:22,204 --> 00:47:26,575
And it's just like,
it just clicked in a different way.
655
00:47:26,575 --> 00:47:29,874
That it's not bothersome anymore when it comes.
656
00:47:29,874 --> 00:47:34,839
[M.] We're used to possessing some phenomenal gain.
657
00:47:34,839 --> 00:47:38,725
We say,
'Yes, but there's something missing'.
658
00:47:38,725 --> 00:47:43,062
Sometimes I might put it ...
659
00:47:48,656 --> 00:47:54,503
What is saying that something is missing?
660
00:47:54,503 --> 00:48:00,787
And, you know,
we're in a kind of 'end of game' moment.
661
00:48:00,787 --> 00:48:02,851
'The mind?' OK.
662
00:48:02,851 --> 00:48:07,042
What's seeing the mind,
saying something is missing?
663
00:48:07,042 --> 00:48:09,572
'Oh, I can't see that.'
664
00:48:09,572 --> 00:48:12,771
Does that mean, it doesn't exist?
You see?
665
00:48:12,771 --> 00:48:14,951
'I', who can't see it?
666
00:48:14,951 --> 00:48:19,717
Even the one who is saying, 'I can't see it',
is also seen, from it.
667
00:48:19,717 --> 00:48:25,088
[M.] But this, we come to something .... What?
[voice] Could you say that again?
668
00:48:25,088 --> 00:48:29,758
Even the one who is saying,
'I can't see, what's seeing this',
669
00:48:29,758 --> 00:48:32,692
is itself seen, in this.
670
00:48:32,692 --> 00:48:38,238
But there is something that feels like,
'I need a concrete ...
671
00:48:38,238 --> 00:48:42,179
... conclusion.'
672
00:48:42,179 --> 00:48:49,047
And any concrete conclusion is also just phenomenal.
673
00:48:49,047 --> 00:48:52,912
And this is why I say,
You cannot bear your own emptiness.
674
00:48:52,912 --> 00:48:57,754
Because something is relying on a trophy.
675
00:48:57,754 --> 00:49:02,414
But both the trophy and the one gaining it,
aren't real, either.
676
00:49:02,414 --> 00:49:04,717
Like this.
677
00:49:04,717 --> 00:49:09,786
So it can look like, it's kind of mental, OK?
678
00:49:09,786 --> 00:49:13,966
It's like the sword of wisdom can look like,
679
00:49:13,966 --> 00:49:17,792
'Hmmm, but it's made of cardboard.'
680
00:49:17,792 --> 00:49:24,063
It doesn't matter what it thinks,
but, yes ...
681
00:49:25,394 --> 00:49:32,294
This is the heart of Advaita contemplation!
682
00:49:32,294 --> 00:49:35,184
It is the ...
683
00:49:38,568 --> 00:49:41,866
There is no next, after this.
684
00:49:41,866 --> 00:49:44,445
You understand?
Unless we go out.
685
00:49:44,445 --> 00:49:47,969
Which is fine, but go out after!
686
00:49:47,969 --> 00:49:50,756
When you go out during,
when we're looking,
687
00:49:50,756 --> 00:49:54,826
something wants to escape.
OK, that's fine, it's OK.
688
00:49:54,826 --> 00:49:58,592
Is that you?
Kind of ...
689
00:49:58,592 --> 00:50:02,317
Because you're used to this being also mind,
and ...
690
00:50:02,317 --> 00:50:05,510
[M.] So anyway, we can just stop there.
[voice] Yes.
691
00:50:05,510 --> 00:50:08,698
[M.] Yes, the ax has fallen.
692
00:50:08,698 --> 00:50:12,515
But the head is talking.
693
00:50:12,515 --> 00:50:14,634
[laughter]
694
00:50:14,634 --> 00:50:19,444
Yes, the ax has fallen, but the head is talking.