WEBVTT
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How to be Free from Ego
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5 November 2024
(with subtitles)
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[Mooji] Can I just read it out?
[Questioner 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.
And just to say,
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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 are observing with detachment
many things,
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if they don't matter to you,
do you understand?
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If things don't matter to you,
you still see them,
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but you are 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,
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every situation you had,
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you had to remember.
It's just alive in you.
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We will 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,
or notice everything.
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You meet a person.
Say, 'Hi, hello. Good morning.'
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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 becomes 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 are 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,
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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
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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,
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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.
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Nothing. 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.
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Why do they matter?
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Some relationship, some concepts like,
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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 problem,
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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?
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'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.
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A natural thing.
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But when things matter,
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your relationship, 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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[Mooji] Ok, 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.
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It's 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 are 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 are not so aware of.
For everybody, you see.
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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 are all called 'other'.
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Everything you can see.
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But your Self you cannot see!
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[M.] Do you get that?
[Q.1] Yes.
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[M.] 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, 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'.
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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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[Mooji] 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,
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objects, people, your feelings,
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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 said, 'No, no, in the right eye.'
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'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
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that even the sight is not functioning well.
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So something must be behind even the sight.
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OK.
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You are also aware of feelings,
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emotion, sense of time.
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If somebody said,
'Yesterday something happened',
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you are aware of what that means.
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Everything you are aware of.
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.
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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 the body.
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[M.] Yes, something is aware of the body.
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That something which is aware of the body
cannot be seen.
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[M.] You're saying that, 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'.
'I'm not feeling ...'
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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 are saying that, no? 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,
yet you cannot deny,
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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'.
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It's sort of,
the word 'I' which 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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[M.] What is the 'you' that she is seeing?
[Q.1] The body.
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[M.] The body. And she's seeing her affection,
her memory of you.
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All this she puts to be you.
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'Darling, it's so nice. Where have you been?
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I haven't seen you for a long time.'
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So whatever someone says,
'It's good to see you. Where you've been?
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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,
00:15:59.589 --> 00:16:04.616
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?
00:16:20.090 --> 00:16:23.901
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?
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[Q.1] I don't know what.
I know it's something is seen but ... [VERIFY VS SEEING?]
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[M.] Yes. It's the same answer.
You've given the answer already.
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It cannot be seen.
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This is the most important discovery,
00:16:47.460 --> 00:16:52.229
because until you really
realise this and know this,
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you take yourself to be an object
perceiving another object.
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The object being your person.
And it's OK, it's OK.
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God made it like that,
that we would also be projected
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into the world of thought
and feeling and association
00:17:07.960 --> 00:17:10.870
and say, 'This is me'.
For a while.
00:17:10.870 --> 00:17:15.748
But with this 'I', that works as the person,
00:17:15.748 --> 00:17:21.136
its world and itself is never stable,
00:17:21.136 --> 00:17:25.120
because it has an identity.
00:17:25.120 --> 00:17:30.144
Is the identity of the person
always stable? No, no.
00:17:30.144 --> 00:17:35.560
But it tries with everything
to share that it is stable.
00:17:35.560 --> 00:17:44.200
Because stable means, it's wise, it's real.
It's dependable. It's consistent.
00:17:44.200 --> 00:17:46.960
I'm just talking this through.
00:17:46.960 --> 00:17:51.261
But I'm pointing to a deeper knowing
behind this person
00:17:51.261 --> 00:17:56.240
that knows the person, that sees the person.
00:17:56.240 --> 00:18:00.439
That which is aware of the person ...
You're with me?
00:18:00.439 --> 00:18:04.410
Is it attached to the person
or is the person attached to it?
00:18:04.410 --> 00:18:07.367
Take a moment.
00:18:11.070 --> 00:18:15.679
[Q.1] It's not attached.
[M.] It's not attached.
00:18:15.679 --> 00:18:19.390
[M.] Does it suffer from not being attached?
00:18:19.390 --> 00:18:23.654
[Q.1] No. [laughs]
00:18:23.654 --> 00:18:28.337
[M.] But I had to question you,
for you to recede to that place,
00:18:28.337 --> 00:18:30.860
to say, 'It's not attached.'
00:18:30.860 --> 00:18:33.860
Because where we are functioning, normally,
00:18:33.860 --> 00:18:37.597
is from the identity of the person,
which is attached.
00:18:37.597 --> 00:18:40.040
Which likes and dislikes.
00:18:40.040 --> 00:18:42.392
Who wants and doesn't want.
00:18:42.392 --> 00:18:45.365
Who thinks this and thinks that.
00:18:45.365 --> 00:18:50.237
And very much is in the function
of perceiving and living, no?
00:18:50.237 --> 00:18:53.851
So, what I'm sharing,
is that, that's OK.
00:18:53.851 --> 00:19:00.491
But if you only are aware of yourself
as a person, with its world,
00:19:00.491 --> 00:19:05.210
you will never be totally happy.
Because it's not stable.
00:19:05.210 --> 00:19:09.217
Today, 'Ah, I'm so happy.
I'm so ... Oh, so wonderful!'
00:19:09.217 --> 00:19:13.322
Tomorrow I see you ... [imitates struggling]
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.'
00:19:18.431 --> 00:19:22.694
[M.] Who is it, who is speaking? Person, no?
[Q.1] Yes.
00:19:22.694 --> 00:19:27.734
[M.] What does the Self say?
What does the real Self say?
00:19:27.734 --> 00:19:30.430
Is it important at all?
00:19:30.430 --> 00:19:33.586
[M.] No. Is the Self important?
[Q.1] No.
00:19:33.586 --> 00:19:35.834
[M.] It's not important?
[Q.1] No.
00:19:35.834 --> 00:19:39.791
[M.] Does that mean it's no good?
It's not significant?
00:19:39.791 --> 00:19:43.960
The Self is not important?
It's not important?
00:19:43.960 --> 00:19:47.471
OK, so what's the purpose
of it existing then?
00:19:47.471 --> 00:19:50.804
If other things after it are important,
like the person;
00:19:50.804 --> 00:19:54.365
personal identity is important,
personal world is important,
00:19:54.365 --> 00:19:56.954
personal attachment is important.
00:19:56.954 --> 00:20:02.525
But the one before all of this comes,
which cannot be removed,
00:20:02.525 --> 00:20:06.572
can the Self be killed? No.
00:20:06.572 --> 00:20:14.040
And you say, I like that, actually,
'It's not important.' OK?
00:20:16.450 --> 00:20:20.710
[M.] What is important?
00:20:20.710 --> 00:20:25.525
[Q.1] I feel this exercise is important to do.
[M.] Yes.
00:20:25.525 --> 00:20:30.030
[M.] Why is it important, the exercise?
00:20:33.747 --> 00:20:36.751
[Q.1] To stabilise in this.
[M.] Yes.
00:20:36.751 --> 00:20:41.133
[M.] Is it the Self, the inmost Self,
that has to stabilise,
00:20:41.133 --> 00:20:44.870
[M.] or something else has to stabilise?
[Q.1] Something else.
00:20:44.870 --> 00:20:46.877
[M.] Right.
00:20:46.877 --> 00:20:51.170
Why does it need to stabilise,
the something else?
00:20:51.170 --> 00:20:57.502
[Q.1] Not to get pulled into identity.
00:20:57.502 --> 00:21:04.262
[M.] Yes. What is it that gets pulled
into identity, is it the Self?
00:21:04.262 --> 00:21:08.321
[Q.1] Attention.
[M.] Attention. Attention gets pulled.
00:21:08.321 --> 00:21:11.772
[M.] So attention is very important.
[Q.1] Yes.
00:21:11.772 --> 00:21:15.952
[M.] When the attention gets pulled into identity,
00:21:15.952 --> 00:21:18.522
what knows it most deeply;
00:21:18.522 --> 00:21:25.223
the attention, the mind, the person,
or the inmost Self?
00:21:25.223 --> 00:21:28.825
[Q.1] The Self. The inmost Self.
[M.] The Self.
00:21:28.825 --> 00:21:32.026
[M.] Does it suffer?
[Q.1] No.
00:21:32.026 --> 00:21:34.707
[M.] No. Still it's important,
00:21:34.707 --> 00:21:39.320
because every time the attention
goes out and forgets itself,
00:21:39.320 --> 00:21:43.268
[M.] it forgets where it comes from.
[Q.1] Yeah. [laughs]
00:21:43.268 --> 00:21:48.360
[M.] Every time the attention goes out,
gets involved in its projections,
00:21:48.360 --> 00:21:50.431
it causes some pain.
00:21:50.431 --> 00:21:55.105
It creates a kind of a world,
it creates emotion,
00:21:55.105 --> 00:21:58.360
it creates ups and downs, like this.
00:21:58.360 --> 00:22:01.319
And something is troubled by that.
00:22:01.319 --> 00:22:04.695
Maybe the person is troubled by that.
00:22:04.695 --> 00:22:08.055
And in our world,
everything is due to the person.
00:22:08.055 --> 00:22:11.287
It's the person that takes
another person to court.
00:22:11.287 --> 00:22:16.690
It's the person that wins or lose.
What about the Self?
00:22:18.346 --> 00:22:21.777
[Q.1] Nothing. [laughs]
[M.] Is it important to know this?
00:22:21.777 --> 00:22:24.273
[Q.1] Yeah.
[M.] Yeah.
00:22:24.273 --> 00:22:29.230
OK, so when we speak about ...
I'll come back to your letter now.
00:22:29.230 --> 00:22:35.940
You say, 'I don't know
how to observe with detachment'.
00:22:35.940 --> 00:22:40.860
Does the Self need to know
how to observe with detachment?
00:22:40.860 --> 00:22:45.179
[Questioner shakes head, no]
[M.] Why?
00:22:45.179 --> 00:22:50.230
[Q.1] It doesn't need anything.
[M.] It doesn't need anything.
00:22:50.230 --> 00:22:53.950
[M.] Yet everything is known to it.
00:22:53.950 --> 00:22:57.824
The play of the mind,
or da da da da, it knows,
00:22:57.824 --> 00:23:02.847
[M.] but it's not impacted upon.
[Q.1] No.
00:23:02.847 --> 00:23:09.497
[M.] There is a link between
the sense of the person and the inner Self.
00:23:09.497 --> 00:23:16.405
When the person,
who cannot exist without the inner Self,
00:23:16.405 --> 00:23:22.919
when it gets into states of confusion and pain,
00:23:22.919 --> 00:23:26.794
if it doesn't realise its root as the inner Self,
00:23:26.794 --> 00:23:29.601
it goes floating off and trouble can come.
00:23:29.601 --> 00:23:33.454
Mental problems can come.
Sickness can come. Anger can come.
00:23:33.454 --> 00:23:35.517
Fear comes. Everything comes.
00:23:35.517 --> 00:23:39.266
So it's very important that
this personal sense
00:23:39.266 --> 00:23:41.808
becomes aware of its root.
00:23:41.808 --> 00:23:47.965
[Q.1] Yes, and when I try
to do this exercise, I cannot come to this.
00:23:47.965 --> 00:23:53.034
[M.] Who is doing the exercise?
[Q.1] Yes, the mind and the person
00:23:53.034 --> 00:23:58.117
[Q.1] and the one who wants to stop suffering.
[M.] Right.
00:23:58.117 --> 00:24:01.099
[M.] What knows this?
00:24:03.933 --> 00:24:08.516
What is aware of this?
Is it the person-mind or the inner Self?
00:24:08.516 --> 00:24:12.310
[Q.1] The inner Self.
[M.] Yeah. Is the inner Self troubled?
00:24:12.310 --> 00:24:14.415
[Q.1] No.
00:24:14.415 --> 00:24:18.862
[M.] Still, the exercise is good,
because this is the real yoga.
00:24:18.862 --> 00:24:22.913
Yoga means the coming together into oneness,
00:24:22.913 --> 00:24:28.966
where the sense of the person
has to rediscover its root.
00:24:28.966 --> 00:24:32.107
The person cannot live by itself.
00:24:32.107 --> 00:24:37.688
Even when it's not aware of the Self,
it still comes from the Self.
00:24:37.688 --> 00:24:43.070
So largely the human expression
of the consciousness self
00:24:43.070 --> 00:24:46.518
is self-aware as a person.
00:24:46.518 --> 00:24:51.096
And so it can go for lifetimes,
in the human lifetime, living the person,
00:24:51.096 --> 00:24:55.162
because it's a big world, its dreams,
and 'I have to go do this.
00:24:55.162 --> 00:25:00.087
I like this, I don't like that,' and da da da.
Maybe life after life.
00:25:00.087 --> 00:25:03.766
'This life I love, I love ice cream.
I'd die for ice cream.'
00:25:03.766 --> 00:25:09.155
Next life, 'I can't stand ice cream.'
There's nothing consistent about it.
00:25:09.155 --> 00:25:13.568
Except that it cannot exist
without the real Self.
00:25:13.568 --> 00:25:16.113
And it has intelligence also.
00:25:16.113 --> 00:25:21.630
So, when it happens to this personal self,
00:25:21.630 --> 00:25:25.479
for some reason,
it's being attracted to find out that
00:25:25.479 --> 00:25:28.132
maybe it suffers enough in the world
00:25:28.132 --> 00:25:31.493
and it wants to find a solution for it.
00:25:31.493 --> 00:25:37.266
And the only solid solution
is to discover where it comes from,
00:25:37.266 --> 00:25:42.296
and that where it comes from and itself,
are one.
00:25:42.296 --> 00:25:44.718
That's what the search of life is.
00:25:44.718 --> 00:25:49.430
Because all beings who are not aware
of this oneness with the Self,
00:25:49.430 --> 00:25:54.650
all of them suffer. All have problems. You see?
00:25:54.650 --> 00:25:58.837
So this is the purpose of our satsang,
00:25:58.837 --> 00:26:03.408
is that the consciousness,
in the form of a person,
00:26:03.408 --> 00:26:05.930
becomes attracted to its root,
00:26:05.930 --> 00:26:09.567
and not just attracted
to the world in front of it.
00:26:09.567 --> 00:26:14.891
And so this exercise, like detachment,
meaning that whatever is going on,
00:26:14.891 --> 00:26:19.389
to go in the world, to do,
the this, and self-image,
00:26:19.389 --> 00:26:24.099
self-image, self-assessments,
00:26:24.099 --> 00:26:29.340
all of this is a play of the mind,
is mind states.
00:26:29.340 --> 00:26:35.647
And it has to realise that
all states are changeful, OK?
00:26:35.647 --> 00:26:41.025
And that it can witness them,
it can observe them, without being them.
00:26:41.025 --> 00:26:46.209
In fact, you can only observe something,
because you're not it, actually.
00:26:46.209 --> 00:26:53.880
And that there's a capacity,
even in the person, to observe,
00:26:53.880 --> 00:26:59.107
and in observing them it knows
that it's not them.
00:26:59.107 --> 00:27:03.717
And that characteristic is like its parent.
00:27:03.717 --> 00:27:07.992
You see, the person,
the characteristic of looking and realising that,
00:27:07.992 --> 00:27:14.685
'Whatever I see is only
an impression, a thought, a feeling,
00:27:14.685 --> 00:27:19.150
but it's not what I am,'
that's called awakening
00:27:19.150 --> 00:27:22.680
It's waking up to the fact that nothing out here
00:27:22.680 --> 00:27:26.528
comes through the mind or the senses,
nothing of there
00:27:26.528 --> 00:27:30.140
can be fundamental to me.
All of it is changing.
00:27:30.140 --> 00:27:36.066
And even myself as the person
who is looking and knowing this,
00:27:36.066 --> 00:27:40.391
is like on the verge of this way - world -
00:27:40.391 --> 00:27:43.270
this way - into the abyss of the Self.
00:27:43.270 --> 00:27:46.402
Because it has a capacity
that when it looks
00:27:46.402 --> 00:27:51.737
and it is not identified
with what it sees or what it experiences, OK?
00:27:51.737 --> 00:27:56.035
And each thing comes, like life is saying,
'This thing and this thing'.
00:27:56.035 --> 00:28:00.145
And it's saying,
'No, it's not this. What I am is not this'.
00:28:00.145 --> 00:28:03.600
As you keep doing that,
it naturally comes back
00:28:03.600 --> 00:28:07.488
to its original Self-awareness.
00:28:07.488 --> 00:28:10.943
And I say, Self-awareness,
non-dual Self-awareness,
00:28:10.943 --> 00:28:14.497
like not one thing, not a divided union,
00:28:14.497 --> 00:28:18.021
but a harmony,
it comes back into realising,
00:28:18.021 --> 00:28:21.728
'But here nothing is happening to me.'
00:28:21.728 --> 00:28:25.135
When I go into the mind,
into identity,
00:28:25.135 --> 00:28:28.518
then happenings become relevant.
00:28:28.518 --> 00:28:33.250
But if I even can observe
and be aware of even my person,
00:28:33.250 --> 00:28:37.740
which is like my person is like the....
00:28:37.740 --> 00:28:42.840
What you call this?
The binoculars that see the world,
00:28:42.840 --> 00:28:45.490
but the person who sees the world
00:28:45.490 --> 00:28:48.379
is also seen from the place of the Self.
00:28:48.379 --> 00:28:54.050
When it knows this,
it's coming back into conscious harmony.
00:28:54.050 --> 00:28:57.085
That's all the thing of detachment is.
00:28:57.085 --> 00:29:00.936
You don't have to kill anything.
It's just understanding.
00:29:00.936 --> 00:29:04.934
The realisation of the Self
is a journey of understanding,
00:29:04.934 --> 00:29:08.939
and understanding your misunderstanding.
So it's simple.
00:29:08.939 --> 00:29:12.660
Unless we get it, it might seem,
'It's the most complex thing'.
00:29:12.660 --> 00:29:15.125
Why?
Because you're not used to doing it.
00:29:15.125 --> 00:29:18.712
Each one is used to looking forward,
looking outward.
00:29:18.712 --> 00:29:23.078
Even sometimes when you think
we're looking inward into our mind,
00:29:23.078 --> 00:29:25.801
it's still outward from the inner Self.
00:29:25.801 --> 00:29:30.296
[Q.1] Yes, and this happens a lot,
because I go in,
00:29:30.296 --> 00:29:33.380
and then it's the body.
I cannot go beyond.
00:29:33.380 --> 00:29:36.082
[M.] Oh, you're in the body-mind?
00:29:36.082 --> 00:29:39.784
But something behind that
knows this thing.
00:29:39.784 --> 00:29:44.481
The mind cannot make an ultimate realisation
00:29:44.481 --> 00:29:48.410
without becoming the realisation.
00:29:48.410 --> 00:29:53.860
The mind or the person
cannot come to ultimate realisation
00:29:53.860 --> 00:29:58.054
and remain independent of that realisation.
00:29:58.054 --> 00:30:04.667
The more it becomes aware,
the more it finds it is. Not that it has.
00:30:04.667 --> 00:30:08.451
And this is very significant thing.
00:30:08.451 --> 00:30:13.657
Nobody can have the realisation
and be somebody who has realisation.
00:30:13.657 --> 00:30:17.309
What it means is that, the idea of yourself
00:30:17.309 --> 00:30:21.462
as being only the person,
subsides again, and is seen,
00:30:21.462 --> 00:30:26.190
it is seen
as also the most subtle object.
00:30:26.190 --> 00:30:31.100
This subtle object of a person
is behaving like a subject,
00:30:31.100 --> 00:30:34.461
and that everything in its world
is the object.
00:30:34.461 --> 00:30:38.187
But to the Self, it also is the first object.
00:30:38.187 --> 00:30:44.619
The first object shines as this feeling 'I',
'I am here'.
00:30:44.619 --> 00:30:48.659
You know, 'Mia!' 'Yes, I'm here.'
What it means, 'I am here'?
00:30:48.659 --> 00:30:53.033
The reference normally is,
'Look, I'm over here'.
00:30:53.033 --> 00:30:56.393
And this is OK, this is normal,
this is the only place
00:30:56.393 --> 00:30:59.090
where language can exist, in that way.
00:30:59.090 --> 00:31:02.182
The language is for the sense of the person
00:31:02.182 --> 00:31:06.813
having relationship with what it likes or dislikes.
00:31:06.813 --> 00:31:10.257
Actually,
there's nothing wrong with this, ultimately.
00:31:10.257 --> 00:31:15.565
Because even as you wake up
again to realise that, whatever happens,
00:31:15.565 --> 00:31:20.100
it's seen from this place.
But this place cannot be seen,
00:31:20.100 --> 00:31:23.728
and that I can only really be this place.
00:31:23.728 --> 00:31:27.742
Then when you really know this,
the dynamic expression of this,
00:31:27.742 --> 00:31:31.271
which is like of being a person,
that can still play,
00:31:31.271 --> 00:31:34.650
but it won't have that delusion in it.
00:31:34.650 --> 00:31:38.654
[Q.1] Yes. This delusion has to go.
00:31:38.654 --> 00:31:41.741
[M.] No, it needs to be understood.
00:31:41.741 --> 00:31:44.598
It doesn't need to go.
Why it needs to go?
00:31:44.598 --> 00:31:47.785
Because you are combining it with your identity
00:31:47.785 --> 00:31:50.359
and it hurts like, 'No, no, no, no'.
00:31:50.359 --> 00:31:53.494
But all this now,
you're going to see all of this
00:31:53.494 --> 00:31:56.450
are constructs of the mind.
00:31:56.450 --> 00:32:00.506
And the self is just a psychological portrait
00:32:00.506 --> 00:32:03.136
of the mind, of the person.
00:32:03.136 --> 00:32:07.750
But the inner being, which has no shape,
you can't identify and say,
00:32:07.750 --> 00:32:11.240
'Ah, I found the inner being.'
You cannot do that.
00:32:11.240 --> 00:32:17.650
Because anything you can do that with,
is an object in the perception.
00:32:17.650 --> 00:32:20.919
[M.] You got it, isn't it?
[Q.1] Yes.
00:32:20.919 --> 00:32:25.730
[M.] OK. So, prove your problem.
Go on.
00:32:41.723 --> 00:32:45.963
[M.] You see, you will need to sit with this,
more and more.
00:32:45.963 --> 00:32:51.030
Because it's like shape shifting.
One minute you think you're looking
00:32:51.030 --> 00:32:55.110
and the next minute you're involved, invested.
00:32:55.110 --> 00:33:02.172
Don't get angry about this,
because it's been happening for lifetimes.
00:33:02.172 --> 00:33:04.434
So, let it happen, it's OK.
00:33:04.434 --> 00:33:09.695
Just keep seeing, but wait a minute,
this can be seen also.
00:33:09.695 --> 00:33:14.001
The most intimate
is also an object of perception.
00:33:14.001 --> 00:33:18.755
The most intimate,
because 'intimate' means at least two.
00:33:18.755 --> 00:33:22.950
If there's not two, there's no intimate.
00:33:27.757 --> 00:33:33.897
Can you be confused, 'you',
in the light of what I'm sharing?
00:33:33.897 --> 00:33:36.514
[Q.1] No, no.
[M.] Thank you.
00:33:36.514 --> 00:33:39.826
[M.] But you can be aware of confusion.
00:33:39.826 --> 00:33:44.730
If you can be aware of confusion
without identifying with confusion,
00:33:44.730 --> 00:33:47.357
are you cheating?
00:33:47.357 --> 00:33:50.543
[Q.1] No, no. [laughs]
00:33:52.064 --> 00:33:54.899
[M.] Very good.
00:33:56.652 --> 00:34:02.670
So let's start again from the beginning.
What's your problem?
00:34:09.455 --> 00:34:16.128
[Q.1] That when I do this exercise,
I believe I need to find something.
00:34:16.128 --> 00:34:20.666
[M.] 'I' being what?
Qualify your status.
00:34:20.666 --> 00:34:22.689
[Q.1] The person.
00:34:22.689 --> 00:34:26.190
[M.] When the person do the exercise?
OK.
00:34:26.190 --> 00:34:31.116
There's another word for person
in this exercise,
00:34:31.116 --> 00:34:33.948
I would call it,
00:34:33.948 --> 00:34:42.267
when the personalised intelligence of the truth,
00:34:42.267 --> 00:34:47.844
when the personal intelligence of God
00:34:47.844 --> 00:34:54.620
gets confused with its projections,
then it's like, it's lost to itself.
00:34:54.620 --> 00:34:57.150
It's like it's lost to itself.
00:34:57.150 --> 00:35:01.749
When that loss to itself becomes painful,
00:35:01.749 --> 00:35:07.283
you're on the brink of awakening.
You understand?
00:35:07.283 --> 00:35:12.015
Because if you're not troubled by it,
then you will not go beyond it.
00:35:12.015 --> 00:35:16.932
[Q.1] When it's just pain, pain, pain.
[laughs]
00:35:16.932 --> 00:35:22.233
[M.] 'No pain, no gain,' they say.
You have to ...
00:35:22.233 --> 00:35:27.779
It's like, in a way,
you're giving birth to yourself.
00:35:27.779 --> 00:35:35.213
[Q.1] Because I sit and I do,
but I feel like there is no result.
00:35:35.213 --> 00:35:39.453
[M.] You, again,
who is sitting and looking, is what?
00:35:39.453 --> 00:35:42.670
[Q.1] The person. [laughs]
00:35:44.791 --> 00:35:48.011
[M.] Does it matter that
we're catching it like that?
00:35:48.011 --> 00:35:50.429
That it's the person doing it,
00:35:50.429 --> 00:35:53.137
and that what the person cries about today,
00:35:53.137 --> 00:35:56.798
laughs about another moment.
That it's not consistent.
00:35:56.798 --> 00:36:00.946
And even if it says, 'Eureka, I found the Self!'
Can it be true?
00:36:00.946 --> 00:36:03.354
[Q.1] No.
[M.] Why not?
00:36:03.354 --> 00:36:06.838
[Q.1] Because it cannot be seen.
00:36:06.838 --> 00:36:10.433
And if it lends to some illusion of ...
00:36:10.433 --> 00:36:14.550
[M.] So then what's the practice for?
00:36:18.092 --> 00:36:23.100
[Q.1] To become aware of all these ...
00:36:27.526 --> 00:36:31.473
[Q.1] ... wrong ideas.
00:36:31.473 --> 00:36:34.351
[M.] Yes, that's one way we can put it.
00:36:34.351 --> 00:36:37.140
Tell me another way we can put it.
That's good.
00:36:37.140 --> 00:36:41.174
I take that, to become aware
of all these kind of little,
00:36:41.174 --> 00:36:46.597
all these little kind of distortions
of understanding,
00:36:46.597 --> 00:36:51.013
to become aware of them.
But more subtle than that.
00:36:51.013 --> 00:36:56.578
By becoming aware of them,
you become aware of what?
00:36:56.578 --> 00:37:01.458
[Q.1] Of that which is seeing.
[M.] Is seeing, yeah.
00:37:01.458 --> 00:37:06.918
How can you become,
be aware of it phenomenally?
00:37:06.918 --> 00:37:10.069
Can you become aware of it phenomenally?
00:37:10.069 --> 00:37:11.829
[Q.1] No.
[M.] No.
00:37:11.829 --> 00:37:15.440
[M.] So therefore,
you become aware of what?
00:37:15.440 --> 00:37:20.605
[Q.1] It feels like it's just moments
of this awareness.
00:37:20.605 --> 00:37:24.770
[M.] Yeah. It will flicker before,
because you're not used to it.
00:37:24.770 --> 00:37:27.966
The reflex is used to going out
and connecting
00:37:27.966 --> 00:37:31.425
with objects of projections
and perception, used to that.
00:37:31.425 --> 00:37:35.675
But now I'm asking you to ...
All this is happening for everyone.
00:37:35.675 --> 00:37:38.981
And even the one who says,
'But this is happening to me,
00:37:38.981 --> 00:37:42.861
and I find it frustrating!'
With where I'm asking you to do,
00:37:42.861 --> 00:37:47.471
is to see that that also
is an aspect of the mind.
00:37:47.471 --> 00:37:52.057
But all of these aspects, they came originally
00:37:52.057 --> 00:37:56.358
from out of this projection, forward.
Can you see?
00:37:56.358 --> 00:37:58.944
[Q.1] Yeah.
[M.] Yeah.
00:37:58.944 --> 00:38:06.243
[M.] And that the real opportunity
is in seeing this.
00:38:06.243 --> 00:38:11.288
But still something is feeling,
'No, but mind is still troubling'.
00:38:11.288 --> 00:38:15.317
No, don't worry.
It's troubling who?
00:38:15.317 --> 00:38:19.884
Who is the mind troubling?
00:38:19.884 --> 00:38:23.752
[M.] We can say together after three: 1, 2, 3 ...
[Q.1] No one.
00:38:23.752 --> 00:38:27.197
[M.] The person. Oh, no one!
Oh, you beat me to it!
00:38:27.197 --> 00:38:31.022
It's troubling no one!
It's troubling no one.
00:38:31.022 --> 00:38:36.058
That's a better answer than the person.
You see this?
00:38:36.058 --> 00:38:38.833
[Q.1] Yeah.
[M.] OK.
NOTE Paragraph
00:38:40.509 --> 00:38:43.760
[M.] So now what?
00:38:47.393 --> 00:38:51.710
It's enough or not enough?
00:38:54.263 --> 00:38:57.214
[Q.1] I don't know.
00:38:57.214 --> 00:39:03.320
[M.] Who is saying? Who is ...?
Where is this answer coming from?
00:39:06.749 --> 00:39:10.592
I can accept it, or I can question it,
'I don't know.'
00:39:10.592 --> 00:39:14.873
'I', who don't know?
00:39:14.873 --> 00:39:18.504
[Q.1] It's the person.
[M.] It's the person.
00:39:18.504 --> 00:39:21.515
[M.] Yeah, sure?
[Q.1] No. [laughs]
00:39:21.515 --> 00:39:25.878
[M.] It can be from the person.
If you say it's from the person, OK,
00:39:25.878 --> 00:39:29.218
then I would say,
You give me one more move.
00:39:29.218 --> 00:39:34.197
But what's aware
that it's coming from the person?
00:39:34.197 --> 00:39:39.189
[Q.1] Yes.
Something feels like it's not satisfied,
00:39:39.189 --> 00:39:45.310
but I should not go after this.
00:39:45.310 --> 00:39:49.012
[M.] Yes.
This is a powerful seeing,
00:39:49.012 --> 00:39:52.044
'Something feels not satisfied.'
00:39:52.044 --> 00:39:57.229
That which feels not satisfied,
is it personal or impersonal?
00:39:57.229 --> 00:40:00.494
[Q.1] It's personal.
[M.] Personal.
00:40:00.494 --> 00:40:04.598
[M.] You see, if that gets you each time,
like the person goes,
00:40:04.598 --> 00:40:09.690
'I know, Guruji, but you know, I can't get ...'
Who's speaking?
00:40:09.690 --> 00:40:12.311
[Q.1] Person.
[M.] Yeah.
00:40:12.311 --> 00:40:15.260
[M.] So we will finish on that note?
00:40:15.260 --> 00:40:22.260
[Q.1] Uh, person? No. [laughs]
[M.] Thank you, OK. Where?
00:40:29.120 --> 00:40:33.508
[M.] What does finish mean?
00:40:33.508 --> 00:40:37.895
[Q.1] Just this conversation.
Finish the conversation.
00:40:37.895 --> 00:40:43.496
[M.] The conversation can finish
in its oral manifestation.
00:40:43.496 --> 00:40:46.568
It may go to be
some kind of little stuff
00:40:46.568 --> 00:40:49.820
in the mind that feels like,
'Yeah, I don't know.
00:40:49.820 --> 00:40:53.124
I had a talk with Mooji,
and it was really clear,
00:40:53.124 --> 00:40:56.048
but now it's not clear.'
Is a report from?
00:40:56.048 --> 00:40:58.233
[Q.1] The mind.
[M.] From the mind.
00:40:58.233 --> 00:41:02.217
[M.] And it is that ultimate?
[Q.1] No.
00:41:02.217 --> 00:41:06.199
[M.] No.
What is ultimate?
00:41:06.199 --> 00:41:09.614
[Q.1] That which is aware of this.
00:41:09.614 --> 00:41:12.027
[M.] Yes, yes.
00:41:12.027 --> 00:41:15.621
Which is where?
00:41:15.621 --> 00:41:18.665
[Q.1] It's nowhere.
00:41:18.665 --> 00:41:22.770
[M.] Why are you smiling?
[Questioner laughs]
00:41:28.463 --> 00:41:34.004
[M.] So, you have a problem?
00:41:34.004 --> 00:41:37.388
[Q.1] No.
[both laugh]
00:41:37.388 --> 00:41:42.674
[M.] Can you, from this place of answering,
ever have a problem?
00:41:42.674 --> 00:41:45.288
[Q.1] No. No.
00:41:50.917 --> 00:41:55.849
[M.] Are you sad or happy about this?
00:41:59.536 --> 00:42:02.939
[Q.1] Nothing.
[M.] Very good.
NOTE Paragraph
00:42:04.706 --> 00:42:09.119
[M.] More subtle than even happy.
00:42:13.275 --> 00:42:17.299
[M.] Yeah.
We're good?
00:42:19.388 --> 00:42:23.337
[M.] If you go walking
and the mind comes again and says,
00:42:23.337 --> 00:42:26.847
'I can't remember anything about that.'
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?
00:42:31.333 --> 00:42:33.991
[Q.1] No.
[M.] It's not a mood.
00:42:33.991 --> 00:42:37.475
[M.] Can you lose this?
00:42:38.460 --> 00:42:40.890
[Q.1] No.
[M.] No.
00:42:42.216 --> 00:42:46.821
[M.] Can you possess this?
[Q.1] No.
00:42:49.399 --> 00:42:52.549
[M.] Very good.
00:42:56.226 --> 00:42:59.149
[M.] I'm happy. Very good.
00:42:59.149 --> 00:43:02.443
So, the rest I don't have to read, no?
00:43:02.443 --> 00:43:06.781
'I don't know how to be awar
that I am aware.'
00:43:06.781 --> 00:43:08.979
[Questioner laughs]
00:43:08.979 --> 00:43:14.674
'I still see this 'I'-identity as real.
Please help, Mia.'
00:43:14.674 --> 00:43:17.013
[M.] Do we need?
[Q.1] No.
00:43:17.013 --> 00:43:21.799
[M,] Very good. Can I keep it?
[Q.1] Yes. I mean, throw it.
00:43:21.799 --> 00:43:25.547
[M.] Throw it, keep it.
I'm happy you're like this. It's good.
00:43:25.547 --> 00:43:31.245
[Q.1] You don't need to keep it.
[M.] Because this [the letter],
00:43:31.245 --> 00:43:37.149
I call it an auspicious reaching out
to clarify something.
00:43:37.149 --> 00:43:42.040
And to that extent, it's very ...
00:43:42.040 --> 00:43:45.051
I mean, it's not a game.
00:43:45.051 --> 00:43:50.494
We can say it is like a game,
but it's not a cynical game.
00:43:50.494 --> 00:43:57.038
It's, you may say, a game or a play or
00:43:57.038 --> 00:44:02.096
something that needs to happen
00:44:02.096 --> 00:44:06.165
to the human expression of consciousness,
00:44:06.165 --> 00:44:11.045
when it comes to a stage
where its world is not working.
00:44:11.045 --> 00:44:14.170
And I don't see that as a disaster.
00:44:14.170 --> 00:44:17.944
I see it as opportunity
to look behind the scene.
00:44:17.944 --> 00:44:23.011
[Q.1] Yes, yes.
I want to take every opportunity to look.
00:44:23.011 --> 00:44:26.709
[M.] OK. Now? Right now?
00:44:26.709 --> 00:44:30.605
[Q.1] Always, yes, now.
[M.] Yes. OK.
00:44:30.605 --> 00:44:33.890
[M.] Do you need to look further now?
00:44:33.890 --> 00:44:36.793
[Q.1] I can do, yes.
[M.] Yes.
00:44:36.793 --> 00:44:40.270
[M.] Yes. Good.
[Q.1] Yes, yes. [laughs]
00:44:40.270 --> 00:44:44.529
[M.] Thank you. Very good.
00:44:47.418 --> 00:44:50.435
And you don't need to talk
to anybody about it.
00:44:50.435 --> 00:44:53.879
Just you sit with that, and watch.
00:44:53.879 --> 00:45:00.522
And however tricky the mind can be,
you remember, it is secondary.
00:45:00.522 --> 00:45:03.950
That which is primary, is seeing that.
00:45:03.950 --> 00:45:08.403
And the mind can come in the form
of thought or moods or sensation,
00:45:08.403 --> 00:45:11.215
it can appear like confusion,
00:45:11.215 --> 00:45:16.112
it appears as identity,
but it's still only appearing.
00:45:16.112 --> 00:45:19.658
Can the Self appear?
00:45:19.658 --> 00:45:21.893
No.
00:45:21.893 --> 00:45:26.855
So it causes the appearing
of the mind play and the diversity,
00:45:26.855 --> 00:45:32.500
but it itself is indescribable, actually.
00:45:34.333 --> 00:45:39.042
So at this point I would say,
sit and contemplate that.
00:45:39.042 --> 00:45:41.261
That's all you have to do.
00:45:41.261 --> 00:45:47.062
You see, it sounds as though
from what you write, somebody might think,
00:45:47.062 --> 00:45:51.744
'Wow, I feel she's in real trouble.'
But for me, I say, what an opportunity,
00:45:51.744 --> 00:45:55.351
I got to find out from you,
we can look together.
00:45:55.351 --> 00:45:58.750
And it's all in you. It's all you.
00:46:01.978 --> 00:46:04.174
Very good.
00:46:05.155 --> 00:46:08.274
Would you like some tea?
Are you OK?
00:46:08.274 --> 00:46:12.522
[Q.1] I think there's food waiting for me.
[M.] Go eat, it's cold.
00:46:12.522 --> 00:46:18.045
[M.] That's the only food that's worth
eating cold right now.
00:46:18.045 --> 00:46:23.729
[M.] Thank you. Wonderful, darling.
Thank you, thank you, thank you,
00:46:23.729 --> 00:46:28.153
[Q.1] Thank you.
[M.] Yes. See you in a bit.
00:46:28.153 --> 00:46:32.400
[M.] OK. OK.
[Q.1] Thank you.
00:46:37.378 --> 00:46:41.229
[M.] If you are earnest,
you can walk the same road.
00:46:41.229 --> 00:46:44.079
It's fresh every time.
00:46:44.079 --> 00:46:47.534
[inaudible speech in background]
00:46:47.534 --> 00:46:51.640
[Q.2] Yes, something is missing,
like people bring to you often,
00:46:51.640 --> 00:46:55.289
[Q.2] 'Yes, I do exercise, great,
but something is missing.'
00:46:55.289 --> 00:46:58.037
And there was a moment when I recognised,
00:46:58.037 --> 00:47:02.319
'Oh, wow, I have this thought.'
I really needed to look into that.
00:47:02.319 --> 00:47:06.896
And it came to me,
that due to the habit of having a shape,
00:47:06.896 --> 00:47:11.587
it's as though something is looking
for the shape within the shapeless.
00:47:11.587 --> 00:47:15.307
And this gives you an idea
that something is missing.
00:47:15.307 --> 00:47:18.744
And then,
another thing that you keep telling us,
00:47:18.744 --> 00:47:22.204
Can you bear your own emptiness?
00:47:22.204 --> 00:47:26.575
And it's just like,
it just clicked in a different way.
00:47:26.575 --> 00:47:29.874
That it's not bothersome anymore when it comes.
00:47:29.874 --> 00:47:34.839
[M.] We're used to possessing some phenomenal gain.
00:47:34.839 --> 00:47:38.725
We say,
'Yes, but there's something missing'.
00:47:38.725 --> 00:47:43.062
Sometimes I might put it ...
00:47:48.656 --> 00:47:54.503
What is saying that something is missing?
00:47:54.503 --> 00:48:00.787
And, you know,
we're in a kind of 'end of game' moment.
00:48:00.787 --> 00:48:02.851
'The mind?' OK.
00:48:02.851 --> 00:48:07.042
What's seeing the mind,
saying something is missing?
00:48:07.042 --> 00:48:09.572
'Oh, I can't see that.'
00:48:09.572 --> 00:48:12.771
Does that mean, it doesn't exist?
You see?
00:48:12.771 --> 00:48:14.951
'I', who can't see it?
00:48:14.951 --> 00:48:19.717
Even the one who is saying, 'I can't see it',
is also seen, from it.
00:48:19.717 --> 00:48:25.088
[M.] But this, we come to something .... What?
[voice] Could you say that again?
00:48:25.088 --> 00:48:29.758
Even the one who is saying,
'I can't see, what's seeing this',
00:48:29.758 --> 00:48:32.692
is itself seen, in this.
00:48:32.692 --> 00:48:38.238
But there is something that feels like,
'I need a concrete ...
00:48:38.238 --> 00:48:42.179
... conclusion.'
00:48:42.179 --> 00:48:49.047
And any concrete conclusion is also just phenomenal.
00:48:49.047 --> 00:48:52.912
And this is why I say,
You cannot bear your own emptiness.
00:48:52.912 --> 00:48:57.754
Because something is relying on a trophy.
00:48:57.754 --> 00:49:02.414
But both the trophy and the one gaining it,
aren't real, either.
00:49:02.414 --> 00:49:04.717
Like this.
00:49:04.717 --> 00:49:09.786
So it can look like, it's kind of mental, OK?
00:49:09.786 --> 00:49:13.966
It's like the sword of wisdom can look like,
00:49:13.966 --> 00:49:17.792
'Hmmm, but it's made of cardboard.'
00:49:17.792 --> 00:49:24.063
It doesn't matter what it thinks,
but, yes ...
00:49:25.394 --> 00:49:32.294
This is the heart of Advaita contemplation!
00:49:32.294 --> 00:49:35.184
It is the ...
00:49:38.568 --> 00:49:41.866
There is no next, after this.
00:49:41.866 --> 00:49:44.445
You understand?
Unless we go out.
00:49:44.445 --> 00:49:47.969
Which is fine, but go out after!
00:49:47.969 --> 00:49:50.756
When you go out during,
when we're looking,
00:49:50.756 --> 00:49:54.826
something wants to escape.
OK, that's fine, it's OK.
00:49:54.826 --> 00:49:58.592
Is that you?
Kind of ...
00:49:58.592 --> 00:50:02.317
Because you're used to this being also mind,
and ...
00:50:02.317 --> 00:50:05.510
[M.] So anyway, we can just stop there.
[voice] Yes.
00:50:05.510 --> 00:50:08.698
[M.] Yes, the ax has fallen.
00:50:08.698 --> 00:50:12.515
But the head is talking.
00:50:12.515 --> 00:50:14.634
[laughter]
00:50:14.634 --> 00:50:19.444
Yes, the ax has fallen, but the head is talking.