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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 or lost some weight',
all of this is to do with what?
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[Q.1] Our appearance.
[M.] Your form and appearance, OK.
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[Mooji] So, can she see you?
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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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[Mooji] 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?
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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 ...
[Questioner 1 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 are from this country.
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'My parents, I am ...'
Whatever. Like this.
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So we are used to associating some quality
that represents you.
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But really, youare 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,
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'I'm 27 years old. I have 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.
[Mooji] It's the person.
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[M.] The person and the Self,
the true Self, is it the same thing?
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[Q.1] No.
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[Mooji] Does that bring a feeling
of discomfort?
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[Q.1] No.
[M.] No. No.
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[M.] Because there's nothing
you've to do to know that.
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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.
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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.
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Which is, what is the person?
240
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[Q.1] This identity is person.
[M.] Yes, yes.
241
00:15:25,210 --> 00:15:28,910
[M.] Can you see the identity person?
242
00:15:28,910 --> 00:15:32,539
[Q.] Yeah.
[Mooji] What does it look like?
243
00:15:34,848 --> 00:15:38,610
[Q.1] Some tightness, some attachment.
[Mooji] Yes.
244
00:15:38,610 --> 00:15:41,172
[M.] Attachment.
[Q.1] To ideas.
245
00:15:41,172 --> 00:15:46,097
[Mooji] Yes.
Attachment to some ideas, OK?
246
00:15:46,097 --> 00:15:50,354
But the person is also an idea.
247
00:15:50,354 --> 00:15:54,750
[Q.1] This is the problem,
because it really feels real. So, yeah.
248
00:15:54,750 --> 00:15:59,589
[M.] Because it is the feeling 'I' in you,
249
00:15:59,589 --> 00:16:04,616
this 'I', it says, 'I see', 'I think', 'I ...'
Da, da, da.
250
00:16:04,616 --> 00:16:06,614
Who is the 'I' that thinks?
251
00:16:06,614 --> 00:16:11,789
We're not sure, the person or the real Self?
252
00:16:11,789 --> 00:16:16,618
'I want'.
'Yes, I know.'
253
00:16:16,618 --> 00:16:20,090
Who is the 'I' that knows?
254
00:16:20,090 --> 00:16:23,878
Is it personal or impersonal?
255
00:16:23,878 --> 00:16:28,313
[Q.1] Personal.
[Mooji] It's personal. OK, good!
256
00:16:28,313 --> 00:16:33,330
[Mooji] What sees it's impersonal?
257
00:16:33,330 --> 00:16:37,140
[Q.1] I don't know what.
I know something is seeing but ...
258
00:16:37,140 --> 00:16:41,263
[M.] Yes. It's the same answer.
You've given the answer already.
259
00:16:41,263 --> 00:16:43,509
It cannot be seen.
260
00:16:43,509 --> 00:16:47,460
So, this is the most important discovery,
261
00:16:47,460 --> 00:16:52,229
because until you really realise this
and know this,
262
00:16:52,229 --> 00:16:56,097
you take yourself to be an object,
perceiving another object.
263
00:16:56,097 --> 00:17:00,116
The object being your person.
And it's OK, it's OK.
264
00:17:00,116 --> 00:17:04,172
God made it like that,
that we would also be projected
265
00:17:04,172 --> 00:17:07,941
into the world of thought,
and feeling and association,
266
00:17:07,941 --> 00:17:10,870
and say, 'This is me'.
For a while.
267
00:17:10,870 --> 00:17:15,748
But with this 'I', that works as the person,
268
00:17:15,748 --> 00:17:21,136
its world and itself is never stable,
269
00:17:21,136 --> 00:17:25,120
because it has an identity.
270
00:17:25,120 --> 00:17:30,144
Is the identity of the person
always stable? No, no.
271
00:17:30,144 --> 00:17:35,560
But it tries with everything
to share that it is stable.
272
00:17:35,560 --> 00:17:39,846
Because stable means, it's wise, it's real.
273
00:17:39,846 --> 00:17:44,200
It's dependable. It's consistent.
274
00:17:44,200 --> 00:17:46,960
I'm just talking this through.
275
00:17:46,960 --> 00:17:50,651
But I'm pointing to a deeper knowing
behind this person
276
00:17:50,651 --> 00:17:56,240
that knows the person, that sees the person.
277
00:17:56,240 --> 00:18:00,439
That which is aware of the person,
you are with me?
278
00:18:00,439 --> 00:18:04,547
Is it attached to the person
or is the person attached to it?
279
00:18:04,547 --> 00:18:07,367
Take a moment.
280
00:18:11,070 --> 00:18:15,679
[Q.1] It is not attached.
[Mooji] Not attached.
281
00:18:15,679 --> 00:18:19,390
[M.] Does it suffer from not being attached?
282
00:18:19,390 --> 00:18:23,654
[Q.1] No.
[Questioner 1 laughs]
283
00:18:23,654 --> 00:18:27,706
[M.] But I had to question you,
for you to recede to that place,
284
00:18:27,706 --> 00:18:30,860
to say, 'It's not attached'.
285
00:18:30,860 --> 00:18:33,721
Because where we are functioning, normally,
286
00:18:33,721 --> 00:18:37,597
is from the identity of the person,
which is attached.
287
00:18:37,597 --> 00:18:40,040
Which likes and dislikes.
288
00:18:40,040 --> 00:18:42,392
Who wants and doesn't want.
289
00:18:42,392 --> 00:18:44,782
Who thinks this and thinks that.
290
00:18:44,782 --> 00:18:49,656
And very much is in the function
of perceiving and living, no?
291
00:18:49,656 --> 00:18:53,851
So, what I'm sharing is that,
that's OK.
292
00:18:53,851 --> 00:19:00,491
But if you only are aware of yourself
as a person, with its world,
293
00:19:00,491 --> 00:19:05,210
you will never be totally happy.
Because it's not stable.
294
00:19:05,210 --> 00:19:09,217
Today, 'Ah, I'm so happy. I'm so ...
Oh, so wonderful!'
295
00:19:09,217 --> 00:19:12,452
Tomorrow I see you ...
[Mooji imitates struggling]
296
00:19:12,452 --> 00:19:15,899
I see you. I say, Mia, what's up?
297
00:19:15,899 --> 00:19:18,641
'It's OK, I don't want to talk about it.'
298
00:19:18,641 --> 00:19:22,237
[M.] Who is it, who is speaking? Person, no?
[Q.1] Yes.
299
00:19:22,237 --> 00:19:24,354
[M.] What does the Self say?
300
00:19:24,354 --> 00:19:27,564
What does the real Self [say]?
301
00:19:27,564 --> 00:19:30,317
[Mooji] Is it important at all?
[Q.1] No.
302
00:19:30,317 --> 00:19:33,586
[M.] No. Is the Self important?
[Q.1] No.
303
00:19:33,586 --> 00:19:36,064
[M.] It's not important? OK.
[Q.1] No.
304
00:19:36,064 --> 00:19:39,791
[M.] Does that mean it's no good?
It's not significant?
305
00:19:39,791 --> 00:19:43,960
The Self is not important?
It's not important?
306
00:19:43,960 --> 00:19:47,471
OK, so what's the purpose
of it existing then?
307
00:19:47,471 --> 00:19:51,024
If other things after it are important,
like the person;
308
00:19:51,024 --> 00:19:54,835
personal identity is important,
personal world is important,
309
00:19:54,835 --> 00:19:57,034
personal attachment is important.
310
00:19:57,034 --> 00:20:02,379
But the one before all of this comes,
which cannot be removed,
311
00:20:02,379 --> 00:20:06,572
can the Self be killed? No.
312
00:20:06,572 --> 00:20:10,090
And you say, I'm quite liking it, actually,
313
00:20:10,090 --> 00:20:13,544
'It's not important'. OK?
314
00:20:16,524 --> 00:20:20,710
[Mooji] What is important?
315
00:20:20,710 --> 00:20:25,525
[Q.1] I feel this exercise is important to do.
[Mooji] Yes.
316
00:20:25,525 --> 00:20:29,660
[Mooji] Why is it important, the exercise?
317
00:20:33,747 --> 00:20:36,751
[Q.1] To stabilise in this.
[Mooji] Yes.
318
00:20:36,751 --> 00:20:41,035
[Mooji] Is it the Self, the inmost Self,
that has to stabilise,
319
00:20:41,035 --> 00:20:43,518
or something else has to stabilise?
320
00:20:43,518 --> 00:20:46,929
[Q.1] Something else.
[Mooji] Right.
321
00:20:46,929 --> 00:20:51,316
[Mooji] Why does it need to stabilise,
the something else?
322
00:20:51,316 --> 00:20:57,502
[Q.1] Not to get pulled into identity.
323
00:20:57,502 --> 00:21:04,262
[M.] Yes. What is it that gets pulled
into identity, is it the Self?
324
00:21:04,262 --> 00:21:08,071
[Q.1] Attention.
[Mooji] Attention. Attention gets pulled.
325
00:21:08,071 --> 00:21:11,772
[Mooji] So attention is very important.
[Q.1] Yes.
326
00:21:11,772 --> 00:21:15,952
[Mooji] When the attention
gets pulled into identity,
327
00:21:15,952 --> 00:21:18,522
what knows it most deeply;
328
00:21:18,522 --> 00:21:25,223
the attention, the mind, the person,
or the inmost Self?
329
00:21:25,223 --> 00:21:28,571
[Q.1] The Self. The inmost Self.
[Mooji] The Self.
330
00:21:28,571 --> 00:21:32,121
[Mooji] Does it suffer?
[Q.1] No.
331
00:21:32,121 --> 00:21:34,807
[Mooji] No. Still it's important,
332
00:21:34,807 --> 00:21:39,320
because every time the attention
goes out and forgets itself,
333
00:21:39,320 --> 00:21:43,268
[Mooji] it forgets where it comes from.
[Q.1] Yeah. [laughs]
334
00:21:43,268 --> 00:21:45,870
[M.] Every time the attention goes out,
335
00:21:45,870 --> 00:21:50,431
gets involved in its projections,
it causes some pain.
336
00:21:50,431 --> 00:21:53,029
It creates a kind of a world,
337
00:21:53,029 --> 00:21:55,219
it creates emotion,
338
00:21:55,219 --> 00:21:58,360
it creates ups and downs, like this.
339
00:21:58,360 --> 00:22:01,319
And something is troubled by that.
340
00:22:01,319 --> 00:22:04,937
[M.] Maybe the person is troubled by that.
[Q.1] Yes.
341
00:22:04,937 --> 00:22:08,268
And in our world,
everything is due to the person.
342
00:22:08,268 --> 00:22:11,567
It's the person that takes
another person to court.
343
00:22:11,567 --> 00:22:15,660
It's the person that wins or loses.
What about the Self?
344
00:22:18,514 --> 00:22:22,187
[Q.1] Nothing. [laughs]
[M.] Is it important to know this?
345
00:22:22,187 --> 00:22:24,273
[Q.1] Yeah.
[M.] Yeah.
346
00:22:24,273 --> 00:22:26,600
[M.] OK, so when we speak about ...
347
00:22:26,600 --> 00:22:29,395
I'll come back to your letter now.
348
00:22:29,395 --> 00:22:36,024
You say, 'I don't know
how to observe with detachment'.
349
00:22:36,024 --> 00:22:40,776
Does the Self need to know,
how to observe with detachment?
350
00:22:40,776 --> 00:22:45,179
[Questioner shakes head, no]
[Mooji] Why?
351
00:22:45,179 --> 00:22:47,269
[Q.1] It doesn't need anything.
352
00:22:47,269 --> 00:22:50,286
[Mooji] It doesn't need anything.
353
00:22:50,286 --> 00:22:53,950
Yet everything is known to it.
354
00:22:53,950 --> 00:22:57,824
The play of the mind,
or 'Da-da-da-da', it knows,
355
00:22:57,824 --> 00:23:02,847
[Mooji] but it's not impacted upon.
[Q.1] No.
356
00:23:02,847 --> 00:23:08,092
[M.] There is a link between
the sense of the person and the inner Self.
357
00:23:08,092 --> 00:23:10,097
[Q.1] Yes.
[Mooji] Yes.
358
00:23:10,097 --> 00:23:14,673
[M.] When the person,
who cannot exist without the inner Self,
359
00:23:14,673 --> 00:23:22,919
when it gets into states of confusion and pain,
360
00:23:22,919 --> 00:23:26,794
if it doesn't realise its root as the inner Self,
361
00:23:26,794 --> 00:23:30,470
[M.] it goes floating off and trouble can come.
[Q.1] Yes.
362
00:23:30,470 --> 00:23:33,624
[M.] Mental problems can come.
Sickness can come.
363
00:23:33,624 --> 00:23:36,457
Anger can come.
Fear comes. Everything comes.
364
00:23:36,457 --> 00:23:38,456
So it's very important,
365
00:23:38,456 --> 00:23:41,858
that this personal sense
becomes aware of its root.
366
00:23:41,858 --> 00:23:47,757
[Q.1] Yes, and when I try
to do this exercise, I cannot come to this.
367
00:23:47,757 --> 00:23:50,100
[Mooji] Who is doing the exercise?
368
00:23:50,100 --> 00:23:54,154
[Q.1] Yes, it's the mind and the person.
[M.] The mind is doing.
369
00:23:54,154 --> 00:23:57,991
[Q.1] And the one who wants to stop suffering.
[M.] Right.
370
00:23:57,991 --> 00:24:01,099
[Mooji] What knows this?
371
00:24:03,933 --> 00:24:05,936
What is aware of this?
372
00:24:05,936 --> 00:24:08,596
Is it the person-mind or the inner Self?
373
00:24:08,596 --> 00:24:12,330
[Q.1] The inner Self.
[M.] Yes. Is the inner Self troubled?
374
00:24:12,330 --> 00:24:14,325
[Q.1] No.
375
00:24:14,325 --> 00:24:18,862
[M.] Still, the exercise is good,
because this is the real yoga.
376
00:24:18,862 --> 00:24:22,189
Yoga means the coming together
into oneness,
377
00:24:22,189 --> 00:24:28,966
where the sense of the person
has to rediscover its root.
378
00:24:28,966 --> 00:24:31,159
The person cannot live by itself.
379
00:24:31,159 --> 00:24:34,682
Even when it's not aware of the Self,
380
00:24:34,682 --> 00:24:37,688
it still comes from the Self.
381
00:24:37,688 --> 00:24:43,070
So largely the human expression
of the consciousness self
382
00:24:43,070 --> 00:24:46,518
is self-aware as a person.
383
00:24:46,518 --> 00:24:50,164
And so it can go for lifetimes,
in the human lifetime,
384
00:24:50,164 --> 00:24:53,807
living the person,
because it's a big world, its dreams,
385
00:24:53,807 --> 00:24:58,312
and 'I've to go do this,
I like this, I don't like that', and da da da.
386
00:24:58,312 --> 00:25:00,317
Maybe life after life.
387
00:25:00,317 --> 00:25:04,176
'This life I love, I love ice cream.
I'd die for ice cream.'
388
00:25:04,176 --> 00:25:06,565
Next life, 'I can't stand ice cream'.
389
00:25:06,565 --> 00:25:08,895
There's nothing consistent about it.
390
00:25:08,895 --> 00:25:13,110
Except that it cannot exist
without the real Self.
391
00:25:13,110 --> 00:25:16,113
And it has intelligence also.
392
00:25:16,113 --> 00:25:21,630
So, when it happens to this personal self,
393
00:25:21,630 --> 00:25:25,321
for some reason,
it's being attracted to find out that.
394
00:25:25,321 --> 00:25:27,715
Maybe it suffers enough in the world
395
00:25:27,715 --> 00:25:31,493
and it wants to find a solution for it.
396
00:25:31,493 --> 00:25:37,266
And the only solid solution
is to discover where it comes from,
397
00:25:37,266 --> 00:25:42,296
and that where it comes from and itself,
are one.
398
00:25:42,296 --> 00:25:44,718
That's what the search of life is.
399
00:25:44,718 --> 00:25:48,973
Because all beings who are not aware
of this oneness with the Self,
400
00:25:48,973 --> 00:25:51,363
all of them suffer.
401
00:25:51,363 --> 00:25:54,650
All have problems. Do you see?
402
00:25:54,650 --> 00:25:58,837
So this is the purpose of our satsang,
403
00:25:58,837 --> 00:26:03,408
is that the consciousness,
in the form of a person,
404
00:26:03,408 --> 00:26:05,788
becomes attracted to its root,
405
00:26:05,788 --> 00:26:09,567
and not just attracted
to the world in front of it.
406
00:26:09,567 --> 00:26:12,815
And so this exercise, like detachment,
407
00:26:12,815 --> 00:26:15,081
meaning that whatever is going on,
408
00:26:15,081 --> 00:26:19,536
to go in the world, to do,
the this, and the self-image,
409
00:26:19,536 --> 00:26:21,918
self-image, self-assessments,
410
00:26:21,918 --> 00:26:25,853
all of this is a play of the mind,
411
00:26:25,853 --> 00:26:28,975
is playing these mind states, no?
412
00:26:28,975 --> 00:26:35,647
And it has to realise that
all states are changeful, OK?
413
00:26:35,647 --> 00:26:37,755
And that it can witness them,
414
00:26:37,755 --> 00:26:40,955
it can observe them, without being them.
415
00:26:40,955 --> 00:26:43,535
In fact, you can only observe something,
416
00:26:43,535 --> 00:26:46,050
because you are not it, actually.
417
00:26:46,050 --> 00:26:49,224
And that there js a capacity,
418
00:26:49,224 --> 00:26:53,880
even in the person, to observe,
419
00:26:53,880 --> 00:26:59,107
and in observing them it knows
that it's not them.
420
00:26:59,107 --> 00:27:03,717
And that characteristic is like its parent.
421
00:27:03,717 --> 00:27:08,162
You see, the person,
the characteristic of looking and realising that,
422
00:27:08,162 --> 00:27:14,685
'Whatever I see is only an impression,
a thought, a feeling,
423
00:27:14,685 --> 00:27:19,109
but it's not what I am.'
That's called 'awakening'.
424
00:27:19,109 --> 00:27:21,240
It's waking up to the fact that,
425
00:27:21,240 --> 00:27:25,064
nothing out here
comes through the mind or the senses,
426
00:27:25,064 --> 00:27:27,942
nothing of there can be fundamental to me.
427
00:27:27,942 --> 00:27:30,051
All of it is changing.
428
00:27:30,051 --> 00:27:36,066
And even myself as the person
who is looking and knowing this,
429
00:27:36,066 --> 00:27:40,391
is like on the verge of this way - world -
430
00:27:40,391 --> 00:27:43,270
this way - into the abyss of the Self.
431
00:27:43,270 --> 00:27:46,196
Because it has a capacity
that when it looks,
432
00:27:46,196 --> 00:27:51,737
and it's not identified with what it sees,
or what it experiences, OK?
433
00:27:51,737 --> 00:27:56,265
And each thing comes like, life is saying,
'This thing and this thing'.
434
00:27:56,265 --> 00:28:00,195
And it's saying,
'No, it's not this. What I am is not this.'
435
00:28:00,195 --> 00:28:02,197
As you keep doing that,
436
00:28:02,197 --> 00:28:07,488
it naturally comes back
to its original Self-awareness.
437
00:28:07,488 --> 00:28:10,723
And I say, Self-awareness,
non-dual Self-awareness,
438
00:28:10,723 --> 00:28:15,595
like not one thing, not a divided union,
but a harmony.
439
00:28:15,595 --> 00:28:17,716
It comes back into realising,
440
00:28:17,716 --> 00:28:21,908
'But here, nothing is happening to me.'
441
00:28:21,908 --> 00:28:25,025
When I go into the mind,
into identity,
442
00:28:25,025 --> 00:28:28,518
then happenings become relevant.
443
00:28:28,518 --> 00:28:33,250
But if I even can observe
and be aware of even my person,
444
00:28:33,250 --> 00:28:37,740
which is like my person is like the....
445
00:28:37,740 --> 00:28:42,840
What you call this?
The binoculars that see the world,
446
00:28:42,840 --> 00:28:45,490
but the person who sees the world
447
00:28:45,490 --> 00:28:48,379
is also seen from the place of the Self.
448
00:28:48,379 --> 00:28:54,050
When it knows this,
it's coming back into conscious harmony.
449
00:28:54,050 --> 00:28:57,085
That's all the thing of detachment is.
450
00:28:57,085 --> 00:29:00,936
You don't have to kill anything.
It's just understanding.
451
00:29:00,936 --> 00:29:04,934
The realisation of the Self
is a journey of understanding,
452
00:29:04,934 --> 00:29:08,939
and understanding your misunderstanding.
So it's simple.
453
00:29:08,939 --> 00:29:12,660
Unless we get it, it might seem,
'It's the most complex thing'.
454
00:29:12,660 --> 00:29:15,125
Why?
Because you're not used to doing it.
455
00:29:15,125 --> 00:29:18,712
Each one is used to looking forward,
looking outward.
456
00:29:18,712 --> 00:29:23,078
Even sometimes when you think
we're looking inward into our mind,
457
00:29:23,078 --> 00:29:25,801
it's still outward from the inner Self.
458
00:29:25,801 --> 00:29:30,296
[Q.1] Yes, and this happens a lot,
because I go in,
459
00:29:30,296 --> 00:29:33,380
and then it's the body.
I cannot go beyond.
460
00:29:33,380 --> 00:29:36,082
[M.] Oh, you're in the body-mind?
461
00:29:36,082 --> 00:29:39,784
But something behind that
knows this thing.
462
00:29:39,784 --> 00:29:44,481
The mind cannot make an ultimate realisation
463
00:29:44,481 --> 00:29:48,410
without becoming the realisation.
464
00:29:48,410 --> 00:29:53,860
The mind or the person
cannot come to ultimate realisation
465
00:29:53,860 --> 00:29:58,054
and remain independent of that realisation.
466
00:29:58,054 --> 00:30:04,667
The more it becomes aware,
the more it finds it is. Not that it has.
467
00:30:04,667 --> 00:30:08,451
And this is very significant thing.
468
00:30:08,451 --> 00:30:13,657
Nobody can have the realisation
and be somebody who has realisation.
469
00:30:13,657 --> 00:30:17,309
What it means is that, the idea of yourself
470
00:30:17,309 --> 00:30:21,462
as being only the person,
subsides again, and is seen,
471
00:30:21,462 --> 00:30:26,190
it is seen
as also the most subtle object.
472
00:30:26,190 --> 00:30:31,100
This subtle object of a person
is behaving like a subject,
473
00:30:31,100 --> 00:30:34,461
and that everything in its world
is the object.
474
00:30:34,461 --> 00:30:38,187
But to the Self, it also is the first object.
475
00:30:38,187 --> 00:30:44,619
The first object shines as this feeling 'I',
'I am here'.
476
00:30:44,619 --> 00:30:48,659
You know, 'Mia!' 'Yes, I'm here.'
What it means, 'I am here'?
477
00:30:48,659 --> 00:30:53,033
The reference normally is,
'Look, I'm over here'.
478
00:30:53,033 --> 00:30:56,393
And this is OK, this is normal,
this is the only place
479
00:30:56,393 --> 00:30:59,090
where language can exist, in that way.
480
00:30:59,090 --> 00:31:02,182
The language is for the sense of the person
481
00:31:02,182 --> 00:31:06,813
having relationship with what it likes or dislikes.
482
00:31:06,813 --> 00:31:10,257
Actually,
there's nothing wrong with this, ultimately.
483
00:31:10,257 --> 00:31:15,565
Because even as you wake up
again to realise that, whatever happens,
484
00:31:15,565 --> 00:31:20,100
it's seen from this place.
But this place cannot be seen,
485
00:31:20,100 --> 00:31:23,728
and that I can only really be this place.
486
00:31:23,728 --> 00:31:27,742
Then when you really know this,
the dynamic expression of this,
487
00:31:27,742 --> 00:31:31,271
which is like of being a person,
that can still play,
488
00:31:31,271 --> 00:31:34,650
but it won't have that delusion in it.
489
00:31:34,650 --> 00:31:38,654
[Q.1] Yes. This delusion has to go.
490
00:31:38,654 --> 00:31:41,741
[M.] No, it needs to be understood.
491
00:31:41,741 --> 00:31:44,598
It doesn't need to go.
Why it needs to go?
492
00:31:44,598 --> 00:31:47,785
Because you are combining it with your identity
493
00:31:47,785 --> 00:31:50,359
and it hurts like, 'No, no, no, no'.
494
00:31:50,359 --> 00:31:53,494
But all this now,
you're going to see all of this
495
00:31:53,494 --> 00:31:56,450
are constructs of the mind.
496
00:31:56,450 --> 00:32:00,506
And the self is just a psychological portrait
497
00:32:00,506 --> 00:32:03,136
of the mind, of the person.
498
00:32:03,136 --> 00:32:07,750
But the inner being, which has no shape,
you can't identify and say,
499
00:32:07,750 --> 00:32:11,240
'Ah, I found the inner being.'
You cannot do that.
500
00:32:11,240 --> 00:32:17,650
Because anything you can do that with,
is an object in the perception.
501
00:32:17,650 --> 00:32:20,919
[M.] You got it, isn't it?
[Q.1] Yes.
502
00:32:20,919 --> 00:32:25,730
[M.] OK. So, prove your problem.
Go on.
503
00:32:41,723 --> 00:32:45,963
[M.] You see, you will need to sit with this,
more and more.
504
00:32:45,963 --> 00:32:51,030
Because it's like shape shifting.
One minute you think you're looking
505
00:32:51,030 --> 00:32:55,110
and the next minute you're involved, invested.
506
00:32:55,110 --> 00:33:02,172
Don't get angry about this,
because it's been happening for lifetimes.
507
00:33:02,172 --> 00:33:04,434
So, let it happen, it's OK.
508
00:33:04,434 --> 00:33:09,695
Just keep seeing, but wait a minute,
this can be seen also.
509
00:33:09,695 --> 00:33:14,001
The most intimate
is also an object of perception.
510
00:33:14,001 --> 00:33:18,755
The most intimate,
because 'intimate' means at least two.
511
00:33:18,755 --> 00:33:22,950
If there's not two, there's no intimate.
512
00:33:27,757 --> 00:33:33,897
Can you be confused, 'you',
in the light of what I'm sharing?
513
00:33:33,897 --> 00:33:36,514
[Q.1] No, no.
[M.] Thank you.
514
00:33:36,514 --> 00:33:39,826
[M.] But you can be aware of confusion.
515
00:33:39,826 --> 00:33:44,730
If you can be aware of confusion
without identifying with confusion,
516
00:33:44,730 --> 00:33:47,357
are you cheating?
517
00:33:47,357 --> 00:33:50,543
[Q.1] No, no. [laughs]
518
00:33:52,064 --> 00:33:54,899
[M.] Very good.
519
00:33:56,652 --> 00:34:02,670
So let's start again from the beginning.
What's your problem?
520
00:34:09,455 --> 00:34:16,128
[Q.1] That when I do this exercise,
I believe I need to find something.
521
00:34:16,128 --> 00:34:20,666
[M.] 'I' being what?
Qualify your status.
522
00:34:20,666 --> 00:34:22,689
[Q.1] The person.
523
00:34:22,689 --> 00:34:26,190
[M.] When the person do the exercise?
OK.
524
00:34:26,190 --> 00:34:31,116
There's another word for person
in this exercise,
525
00:34:31,116 --> 00:34:33,948
I would call it,
526
00:34:33,948 --> 00:34:42,267
when the personalised intelligence of the truth,
527
00:34:42,267 --> 00:34:47,844
when the personal intelligence of God
528
00:34:47,844 --> 00:34:54,620
gets confused with its projections,
then it's like, it's lost to itself.
529
00:34:54,620 --> 00:34:57,150
It's like it's lost to itself.
530
00:34:57,150 --> 00:35:01,749
When that loss to itself becomes painful,
531
00:35:01,749 --> 00:35:07,283
you're on the brink of awakening.
You understand?
532
00:35:07,283 --> 00:35:12,015
Because if you're not troubled by it,
then you will not go beyond it.
533
00:35:12,015 --> 00:35:16,932
[Q.1] When it's just pain, pain, pain.
[laughs]
534
00:35:16,932 --> 00:35:22,233
[M.] 'No pain, no gain,' they say.
You have to ...
535
00:35:22,233 --> 00:35:27,779
It's like, in a way,
you're giving birth to yourself.
536
00:35:27,779 --> 00:35:35,213
[Q.1] Because I sit and I do,
but I feel like there is no result.
537
00:35:35,213 --> 00:35:39,453
[M.] You, again,
who is sitting and looking, is what?
538
00:35:39,453 --> 00:35:42,670
[Q.1] The person. [laughs]
539
00:35:44,791 --> 00:35:48,011
[M.] Does it matter that
we're catching it like that?
540
00:35:48,011 --> 00:35:50,429
That it's the person doing it,
541
00:35:50,429 --> 00:35:53,137
and that what the person cries about today,
542
00:35:53,137 --> 00:35:56,798
laughs about another moment.
That it's not consistent.
543
00:35:56,798 --> 00:36:00,946
And even if it says, 'Eureka, I found the Self!'
Can it be true?
544
00:36:00,946 --> 00:36:03,354
[Q.1] No.
[M.] Why not?
545
00:36:03,354 --> 00:36:06,838
[Q.1] Because it cannot be seen.
546
00:36:06,838 --> 00:36:10,433
And if it lends to some illusion of ...
547
00:36:10,433 --> 00:36:14,550
[M.] So then what's the practice for?
548
00:36:18,092 --> 00:36:23,100
[Q.1] To become aware of all these ...
549
00:36:27,526 --> 00:36:31,473
[Q.1] ... wrong ideas.
550
00:36:31,473 --> 00:36:34,351
[M.] Yes, that's one way we can put it.
551
00:36:34,351 --> 00:36:37,140
Tell me another way we can put it.
That's good.
552
00:36:37,140 --> 00:36:41,174
I take that, to become aware
of all these kind of little,
553
00:36:41,174 --> 00:36:46,597
all these little kind of distortions
of understanding,
554
00:36:46,597 --> 00:36:51,013
to become aware of them.
But more subtle than that.
555
00:36:51,013 --> 00:36:56,578
By becoming aware of them,
you become aware of what?
556
00:36:56,578 --> 00:37:01,458
[Q.1] Of that which is seeing.
[M.] Is seeing, yeah.
557
00:37:01,458 --> 00:37:06,918
How can you become,
be aware of it phenomenally?
558
00:37:06,918 --> 00:37:10,069
Can you become aware of it phenomenally?
559
00:37:10,069 --> 00:37:11,829
[Q.1] No.
[M.] No.
560
00:37:11,829 --> 00:37:15,440
[M.] So therefore,
you become aware of what?
561
00:37:15,440 --> 00:37:20,605
[Q.1] It feels like it's just moments
of this awareness.
562
00:37:20,605 --> 00:37:24,770
[M.] Yeah. It will flicker before,
because you're not used to it.
563
00:37:24,770 --> 00:37:27,966
The reflex is used to going out
and connecting
564
00:37:27,966 --> 00:37:31,425
with objects of projections
and perception, used to that.
565
00:37:31,425 --> 00:37:35,675
But now I'm asking you to ...
All this is happening for everyone.
566
00:37:35,675 --> 00:37:38,981
And even the one who says,
'But this is happening to me,
567
00:37:38,981 --> 00:37:42,861
and I find it frustrating!'
With where I'm asking you to do,
568
00:37:42,861 --> 00:37:47,471
is to see that that also
is an aspect of the mind.
569
00:37:47,471 --> 00:37:52,057
But all of these aspects, they came originally
570
00:37:52,057 --> 00:37:56,358
from out of this projection, forward.
Can you see?
571
00:37:56,358 --> 00:37:58,944
[Q.1] Yeah.
[M.] Yeah.
572
00:37:58,944 --> 00:38:06,243
[M.] And that the real opportunity
is in seeing this.
573
00:38:06,243 --> 00:38:11,288
But still something is feeling,
'No, but mind is still troubling'.
574
00:38:11,288 --> 00:38:15,317
No, don't worry.
It's troubling who?
575
00:38:15,317 --> 00:38:19,884
Who is the mind troubling?
576
00:38:19,884 --> 00:38:23,752
[M.] We can say together after three: 1, 2, 3 ...
[Q.1] No one.
577
00:38:23,752 --> 00:38:27,197
[M.] The person. Oh, no one!
Oh, you beat me to it!
578
00:38:27,197 --> 00:38:31,022
It's troubling no one!
It's troubling no one.
579
00:38:31,022 --> 00:38:36,058
That's a better answer than the person.
You see this?
580
00:38:36,058 --> 00:38:38,833
[Q.1] Yeah.
[M.] OK.
581
00:38:40,509 --> 00:38:43,760
[M.] So now what?
582
00:38:47,393 --> 00:38:51,710
It's enough or not enough?
583
00:38:54,263 --> 00:38:57,214
[Q.1] I don't know.
584
00:38:57,214 --> 00:39:03,320
[M.] Who is saying? Who is ...?
Where is this answer coming from?
585
00:39:06,749 --> 00:39:10,592
I can accept it, or I can question it,
'I don't know.'
586
00:39:10,592 --> 00:39:14,873
'I', who don't know?
587
00:39:14,873 --> 00:39:18,504
[Q.1] It's the person.
[M.] It's the person.
588
00:39:18,504 --> 00:39:21,515
[M.] Yeah, sure?
[Q.1] No. [laughs]
589
00:39:21,515 --> 00:39:25,878
[M.] It can be from the person.
If you say it's from the person, OK,
590
00:39:25,878 --> 00:39:29,218
then I would say,
You give me one more move.
591
00:39:29,218 --> 00:39:34,197
But what's aware
that it's coming from the person?
592
00:39:34,197 --> 00:39:39,189
[Q.1] Yes.
Something feels like it's not satisfied,
593
00:39:39,189 --> 00:39:45,310
but I should not go after this.
594
00:39:45,310 --> 00:39:49,012
[M.] Yes.
This is a powerful seeing,
595
00:39:49,012 --> 00:39:52,044
'Something feels not satisfied.'
596
00:39:52,044 --> 00:39:57,229
That which feels not satisfied,
is it personal or impersonal?
597
00:39:57,229 --> 00:40:00,494
[Q.1] It's personal.
[M.] Personal.
598
00:40:00,494 --> 00:40:04,598
[M.] You see, if that gets you each time,
like the person goes,
599
00:40:04,598 --> 00:40:09,690
'I know, Guruji, but you know, I can't get ...'
Who's speaking?
600
00:40:09,690 --> 00:40:12,311
[Q.1] Person.
[M.] Yeah.
601
00:40:12,311 --> 00:40:15,260
[M.] So we will finish on that note?
602
00:40:15,260 --> 00:40:22,260
[Q.1] Uh, person? No. [laughs]
[M.] Thank you, OK. Where?
603
00:40:29,120 --> 00:40:33,508
[M.] What does finish mean?
604
00:40:33,508 --> 00:40:37,895
[Q.1] Just this conversation.
Finish the conversation.
605
00:40:37,895 --> 00:40:43,496
[M.] The conversation can finish
in its oral manifestation.
606
00:40:43,496 --> 00:40:46,568
It may go to be
some kind of little stuff
607
00:40:46,568 --> 00:40:49,820
in the mind that feels like,
'Yeah, I don't know.
608
00:40:49,820 --> 00:40:53,124
I had a talk with Mooji,
and it was really clear,
609
00:40:53,124 --> 00:40:56,048
but now it's not clear.'
Is a report from?
610
00:40:56,048 --> 00:40:58,233
[Q.1] The mind.
[M.] From the mind.
611
00:40:58,233 --> 00:41:02,217
[M.] And it is that ultimate?
[Q.1] No.
612
00:41:02,217 --> 00:41:06,199
[M.] No.
What is ultimate?
613
00:41:06,199 --> 00:41:09,614
[Q.1] That which is aware of this.
614
00:41:09,614 --> 00:41:12,027
[M.] Yes, yes.
615
00:41:12,027 --> 00:41:15,621
Which is where?
616
00:41:15,621 --> 00:41:18,665
[Q.1] It's nowhere.
617
00:41:18,665 --> 00:41:22,770
[M.] Why are you smiling?
[Questioner laughs]
618
00:41:28,463 --> 00:41:34,004
[M.] So, you have a problem?
619
00:41:34,004 --> 00:41:37,388
[Q.1] No.
[both laugh]
620
00:41:37,388 --> 00:41:42,674
[M.] Can you, from this place of answering,
ever have a problem?
621
00:41:42,674 --> 00:41:45,288
[Q.1] No. No.
622
00:41:50,917 --> 00:41:55,849
[M.] Are you sad or happy about this?
623
00:41:59,536 --> 00:42:02,939
[Q.1] Nothing.
[M.] Very good.
624
00:42:04,706 --> 00:42:09,119
[M.] More subtle than even happy.
625
00:42:13,275 --> 00:42:17,299
[M.] Yeah.
We're good?
626
00:42:19,388 --> 00:42:23,337
[M.] If you go walking
and the mind comes again and says,
627
00:42:23,337 --> 00:42:26,847
'I can't remember anything about that.'
628
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?
629
00:42:31,333 --> 00:42:33,991
[Q.1] No.
[M.] It's not a mood.
630
00:42:33,991 --> 00:42:37,475
[M.] Can you lose this?
631
00:42:38,460 --> 00:42:40,890
[Q.1] No.
[M.] No.
632
00:42:42,216 --> 00:42:46,821
[M.] Can you possess this?
[Q.1] No.
633
00:42:49,399 --> 00:42:52,549
[M.] Very good.
634
00:42:56,226 --> 00:42:59,149
[M.] I'm happy. Very good.
635
00:42:59,149 --> 00:43:02,443
So, the rest I don't have to read, no?
636
00:43:02,443 --> 00:43:06,781
'I don't know how to be awar
that I am aware.'
637
00:43:06,781 --> 00:43:08,979
[Questioner laughs]
638
00:43:08,979 --> 00:43:14,674
'I still see this 'I'-identity as real.
Please help, Mia.'
639
00:43:14,674 --> 00:43:17,013
[M.] Do we need?
[Q.1] No.
640
00:43:17,013 --> 00:43:21,799
[M,] Very good. Can I keep it?
[Q.1] Yes. I mean, throw it.
641
00:43:21,799 --> 00:43:25,547
[M.] Throw it, keep it.
I'm happy you're like this. It's good.
642
00:43:25,547 --> 00:43:31,245
[Q.1] You don't need to keep it.
[M.] Because this [the letter],
643
00:43:31,245 --> 00:43:37,149
I call it an auspicious reaching out
to clarify something.
644
00:43:37,149 --> 00:43:42,040
And to that extent, it's very ...
645
00:43:42,040 --> 00:43:45,051
I mean, it's not a game.
646
00:43:45,051 --> 00:43:50,494
We can say it is like a game,
but it's not a cynical game.
647
00:43:50,494 --> 00:43:57,038
It's, you may say, a game or a play or
648
00:43:57,038 --> 00:44:02,096
something that needs to happen
649
00:44:02,096 --> 00:44:06,165
to the human expression of consciousness,
650
00:44:06,165 --> 00:44:11,045
when it comes to a stage
where its world is not working.
651
00:44:11,045 --> 00:44:14,170
And I don't see that as a disaster.
652
00:44:14,170 --> 00:44:17,944
I see it as opportunity
to look behind the scene.
653
00:44:17,944 --> 00:44:23,011
[Q.1] Yes, yes.
I want to take every opportunity to look.
654
00:44:23,011 --> 00:44:26,709
[M.] OK. Now? Right now?
655
00:44:26,709 --> 00:44:30,605
[Q.1] Always, yes, now.
[M.] Yes. OK.
656
00:44:30,605 --> 00:44:33,890
[M.] Do you need to look further now?
657
00:44:33,890 --> 00:44:36,793
[Q.1] I can do, yes.
[M.] Yes.
658
00:44:36,793 --> 00:44:40,270
[M.] Yes. Good.
[Q.1] Yes, yes. [laughs]
659
00:44:40,270 --> 00:44:44,529
[M.] Thank you. Very good.
660
00:44:47,418 --> 00:44:50,435
And you don't need to talk
to anybody about it.
661
00:44:50,435 --> 00:44:53,879
Just you sit with that, and watch.
662
00:44:53,879 --> 00:45:00,522
And however tricky the mind can be,
you remember, it is secondary.
663
00:45:00,522 --> 00:45:03,950
That which is primary, is seeing that.
664
00:45:03,950 --> 00:45:08,403
And the mind can come in the form
of thought or moods or sensation,
665
00:45:08,403 --> 00:45:11,215
it can appear like confusion,
666
00:45:11,215 --> 00:45:16,112
it appears as identity,
but it's still only appearing.
667
00:45:16,112 --> 00:45:19,658
Can the Self appear?
668
00:45:19,658 --> 00:45:21,893
No.
669
00:45:21,893 --> 00:45:26,855
So it causes the appearing
of the mind play and the diversity,
670
00:45:26,855 --> 00:45:32,500
but it itself is indescribable, actually.
671
00:45:34,333 --> 00:45:39,042
So at this point I would say,
sit and contemplate that.
672
00:45:39,042 --> 00:45:41,261
That's all you have to do.
673
00:45:41,261 --> 00:45:47,062
You see, it sounds as though
from what you write, somebody might think,
674
00:45:47,062 --> 00:45:51,744
'Wow, I feel she's in real trouble.'
But for me, I say, what an opportunity,
675
00:45:51,744 --> 00:45:55,351
I got to find out from you,
we can look together.
676
00:45:55,351 --> 00:45:58,750
And it's all in you. It's all you.
677
00:46:01,978 --> 00:46:04,174
Very good.
678
00:46:05,155 --> 00:46:08,274
Would you like some tea?
Are you OK?
679
00:46:08,274 --> 00:46:12,522
[Q.1] I think there's food waiting for me.
[M.] Go eat, it's cold.
680
00:46:12,522 --> 00:46:18,045
[M.] That's the only food that's worth
eating cold right now.
681
00:46:18,045 --> 00:46:23,729
[M.] Thank you. Wonderful, darling.
Thank you, thank you, thank you,
682
00:46:23,729 --> 00:46:28,153
[Q.1] Thank you.
[M.] Yes. See you in a bit.
683
00:46:28,153 --> 00:46:32,400
[M.] OK. OK.
[Q.1] Thank you.
684
00:46:37,378 --> 00:46:41,229
[M.] If you are earnest,
you can walk the same road.
685
00:46:41,229 --> 00:46:44,079
It's fresh every time.
686
00:46:44,079 --> 00:46:47,534
[inaudible speech in background]
687
00:46:47,534 --> 00:46:51,640
[Q.2] Yes, something is missing,
like people bring to you often,
688
00:46:51,640 --> 00:46:55,289
[Q.2] 'Yes, I do exercise, great,
but something is missing.'
689
00:46:55,289 --> 00:46:58,037
And there was a moment when I recognised,
690
00:46:58,037 --> 00:47:02,319
'Oh, wow, I have this thought.'
I really needed to look into that.
691
00:47:02,319 --> 00:47:06,896
And it came to me,
that due to the habit of having a shape,
692
00:47:06,896 --> 00:47:11,587
it's as though something is looking
for the shape within the shapeless.
693
00:47:11,587 --> 00:47:15,307
And this gives you an idea
that something is missing.
694
00:47:15,307 --> 00:47:18,744
And then,
another thing that you keep telling us,
695
00:47:18,744 --> 00:47:22,204
Can you bear your own emptiness?
696
00:47:22,204 --> 00:47:26,575
And it's just like,
it just clicked in a different way.
697
00:47:26,575 --> 00:47:29,874
That it's not bothersome anymore when it comes.
698
00:47:29,874 --> 00:47:34,839
[M.] We're used to possessing some phenomenal gain.
699
00:47:34,839 --> 00:47:38,725
We say,
'Yes, but there's something missing'.
700
00:47:38,725 --> 00:47:43,062
Sometimes I might put it ...
701
00:47:48,656 --> 00:47:54,503
What is saying that something is missing?
702
00:47:54,503 --> 00:48:00,787
And, you know,
we're in a kind of 'end of game' moment.
703
00:48:00,787 --> 00:48:02,851
'The mind?' OK.
704
00:48:02,851 --> 00:48:07,042
What's seeing the mind,
saying something is missing?
705
00:48:07,042 --> 00:48:09,572
'Oh, I can't see that.'
706
00:48:09,572 --> 00:48:12,771
Does that mean, it doesn't exist?
You see?
707
00:48:12,771 --> 00:48:14,951
'I', who can't see it?
708
00:48:14,951 --> 00:48:19,717
Even the one who is saying, 'I can't see it',
is also seen, from it.
709
00:48:19,717 --> 00:48:25,088
[M.] But this, we come to something .... What?
[voice] Could you say that again?
710
00:48:25,088 --> 00:48:29,758
Even the one who is saying,
'I can't see, what's seeing this',
711
00:48:29,758 --> 00:48:32,692
is itself seen, in this.
712
00:48:32,692 --> 00:48:38,238
But there is something that feels like,
'I need a concrete ...
713
00:48:38,238 --> 00:48:42,179
... conclusion.'
714
00:48:42,179 --> 00:48:49,047
And any concrete conclusion is also just phenomenal.
715
00:48:49,047 --> 00:48:52,912
And this is why I say,
You cannot bear your own emptiness.
716
00:48:52,912 --> 00:48:57,754
Because something is relying on a trophy.
717
00:48:57,754 --> 00:49:02,414
But both the trophy and the one gaining it,
aren't real, either.
718
00:49:02,414 --> 00:49:04,717
Like this.
719
00:49:04,717 --> 00:49:09,786
So it can look like, it's kind of mental, OK?
720
00:49:09,786 --> 00:49:13,966
It's like the sword of wisdom can look like,
721
00:49:13,966 --> 00:49:17,792
'Hmmm, but it's made of cardboard.'
722
00:49:17,792 --> 00:49:24,063
It doesn't matter what it thinks,
but, yes ...
723
00:49:25,394 --> 00:49:32,294
This is the heart of Advaita contemplation!
724
00:49:32,294 --> 00:49:35,184
It is the ...
725
00:49:38,568 --> 00:49:41,866
There is no next, after this.
726
00:49:41,866 --> 00:49:44,445
You understand?
Unless we go out.
727
00:49:44,445 --> 00:49:47,969
Which is fine, but go out after!
728
00:49:47,969 --> 00:49:50,756
When you go out during,
when we're looking,
729
00:49:50,756 --> 00:49:54,826
something wants to escape.
OK, that's fine, it's OK.
730
00:49:54,826 --> 00:49:58,592
Is that you?
Kind of ...
731
00:49:58,592 --> 00:50:02,317
Because you're used to this being also mind,
and ...
732
00:50:02,317 --> 00:50:05,510
[M.] So anyway, we can just stop there.
[voice] Yes.
733
00:50:05,510 --> 00:50:08,698
[M.] Yes, the ax has fallen.
734
00:50:08,698 --> 00:50:12,515
But the head is talking.
735
00:50:12,515 --> 00:50:14,634
[laughter]
736
00:50:14,634 --> 00:50:19,444
Yes, the ax has fallen, but the head is talking.