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M: Can I just read it out?
Q1: 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 very, very honest thing.
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I wish people would write more like this and 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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[Mooji reads] 'I don't know how to
observe with detachment.'
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Actually, we are observing with detachment
on many things,
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if they don't matter to you, you understand?
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If things don't matter to you,
you still see them,
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but you're not distracted by them.
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Everybody same, same thing.
So that's the first part.
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There is no such thing as
not observing with detachment.
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If suppose everything you see,
every situation you had,
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you had to remember. It's just alive in you.
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We'll be completely crazy.
Nobody can do.
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There is the mechanism
of our true natural state,
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it's working all the time to,
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like you can walk through here,
walk up there,
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you don't have to notice every step.
You don't notice everything.
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You meet a person, 'Hi. Good morning.'
Pass, pass. You don't have to retain that.
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So a natural detachment
is functioning inside us.
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It's already there, detachment.
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If we were not able to detach
and yet we are perceiving,
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we would be in trouble,
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So first of all, know that it's natural
that you meet people—
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it's the things that matter to you
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that you start to become more attached to,
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like it has meaning
and so I have to remember this thing.
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So it's almost like
you take a kind of photograph
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in some kind of way inside,
it's like that matters,
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so then it become important.
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So like this, when you say,
'I don't know how to observe with detachment.'
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If I say, But you're doing it anyway
with many things.
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If I walk through from the front
to the back here,
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and I say to everybody as we're walking through,
Be detached from everything,
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then it becomes a problem,
because it turns it into a strangeness,
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because naturally you're detached from things.
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You come to satsang and I'm teaching you
something much more powerful
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and to bring awareness to something
that's already natural for you.
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But I want it to be natural for you
even with things that matter.
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Q1: Yes, that's my problem.
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M: 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. You're just senses, eyes, life.
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You meet these things. 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 for me.
Why do they matter?
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Some
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relationship, some concepts,
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like okay, 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 having problem, it's no problem for you.
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But you have a relationship problem,
it matters for you.
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So what is this thing that I'm talking about -
To observe with detachment.
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It's just a little step further than what I say,
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you walk through,
you're naturally detached anyway.
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What I'm asking about -
learning to observe with detachment,
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is to bring that detachment—
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because whatever you see,
nothing sticks actually. Natural thing.
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But when things matter, your relationship,
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what you want, your work and so on,
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it creates a structure in your mind
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and you have to take care of that.
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So, I'm not going into all of these things.
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I'm saying that,
okay, what is attachment is to...
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I want you to be aware
of a space within you which is
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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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Q1: I feel like there is no space.
It's just all mind and identity.
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M: If you are able to see mind,
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you must be looking from
some place that's not mind.
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This is true for everybody.
Just you're not aware that it's like that.
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Actually, what I'm saying is
actually so powerfully true for you
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when you're aware of it.
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And largely, the teachings and the practice
of what we do here
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is to make you more aware of something about you
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that you're not so aware of, for everybody,
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because we're not aware in the place
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that you should be aware of your inmost being.
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You can't see that.
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That's the other thing.
Everything else you can see.
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Every relationship, every object you can see,
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every thought you can remember,
you can think.
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They're all called 'other',
everything you can see.
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But your Self you cannot see.
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M: You get that?
Q1: Yeah.
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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.
My, my, my. Everything belong 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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Q1: Because I cannot see this.
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M: Yes. So because you can't see it,
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M: does it mean it's not there?
Q1: 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? You know you are.
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Now, I'm going to zoom in a little bit closer
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in this feeling that, 'Yes, I know 'I am'.'
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This thing which you cannot see,
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that you say, 'You know it is here.'
I mean, it's the first fact.
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Because if it's not here,
nothing else is here, isn't it?
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But it cannot be seen, yeah?
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Okay, so we are back to this point.
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Everything you can see, everything;
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your thoughts, feelings, objects, people,
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your feelings, all of these things, you can see.
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You can even see the quality of your sight,
isn't it?
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So if you went to the optician and he says,
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'Could you tell me something,
why you come here?'
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You said, 'Actually, I'm not able to see
or focus on things so well.'
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He said, 'In both eyes?'
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You say, 'No, no, in the right eye.'
'Okay, tell me something.'
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You said, 'In the left eye, I can see
maybe 80 percent 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, yeah, something is aware
of even the sight
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is not functioning well.
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So something must be behind even the sight.
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You are also aware of feelings,
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emotion, sense of time.
If somebody said, 'Yesterday something happened.'
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You're aware of what that mean.
Everything you're aware of.
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Everything you can see.
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But your Self, can you see?
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Why?
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Your body you can see.
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Your body you can see.
You can see your smile.
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You can see your body.
You can see everything.
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But your Self,
is seeing your body your Self?
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Why not?
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Q1: Because something is aware of—
M: Yeah, something is aware.
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Q1: —of the body.
M: Yeah.
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That something which is aware of the body
cannot be seen.
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M: You're saying, no?
Q1: Yeah.
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M: Can it be it can see sickness?
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It can know I'm not feeling well.
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'I'm not feeling... ' It knows emotion.
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'I'm feeling a little a bit uncomfortable.'
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It sees everything. But itself it cannot see.
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You're saying? Yeah.
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Why can it see everything,
but it cannot see itself?
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Q1: This I don't know.
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M: This which cannot...
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You can see everything,
but you cannot see your Self.
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This which you cannot see,
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yet you cannot deny, this is your Self.
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That, 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't see.'
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It's sort of, the word 'I' represent this thing,
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but it cannot be seen.
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Everybody, even your mother
can come and say,
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'Darling, it's nice to see you.'
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What is the 'you' that she is seeing?
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Q1: The body.
M: The body.
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And she's seeing her affection,
her memory of you.
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All this she can see puts to become you.
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'Darling, it's so nice. Where have you been?
I haven't seen you for a long time.'
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So whatever somebody's saying,
'I can see you. It's good to see you.
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Where have you been? You put on some weight'
or 'you lost some weight.'
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All of this is to do with what?
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Q1: Appearance.
M: Your form and appearance, okay.
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So can she see You?
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Can you see You? Is that scary?
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Q1: No, it's not scary, but it's so...
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Something is missing or feels like...
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M: Okay, 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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Q1: But you say to stay as this.
But... [laughs]
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M: Well, okay, okay.
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'm... Whatever. Like this.
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So we are used to associating
some quality that represent 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.
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I've got two children.
I'm married. I live in this place.'
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That one, is what?
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Q1: Person.
M: Is the person.
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Is the person and the Self,
the True Self, is the same thing?
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Q1: 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, I would say, 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..'
Information, information.
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Information cannot be You.
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It's about your person.
Which is, what is the person?
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Q1: This identity is person.
M: Yes, yes.
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Can you see the identity person?
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Q1: Yeah.
M: What it look like?
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Q1: Some tightness, some attachment—
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M: Attachment.
Q1: —to ideas.
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M: Yes. Attachment to some ideas. Okay.
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But the person is also idea.
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Q1: This is a problem,
because it really feels real. So yeah.
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M: Because it is the feeling 'I' in you,
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this 'I', it says,'Yeah, I see', 'I think',
'I... da, da, da.'
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Who is the 'I' that thinks we're not sure
if it's the person or the real Self?
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'I want'. 'Yes, I know.'
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Who is the 'I' that knows?
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Is it personal or impersonal?
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Q1: Personal.
M: It's personal. Okay, good.
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What sees it's impersonal?
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Q1: I don't know what.
I know it's something is seeing but...
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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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So this is the most important discovery,
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because until you really realise this
and know this,
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you take yourself to be an object
perceiving other object.
236
00:16:56,130 --> 00:17:00,270
The object being your person.
And it's okay, it's okay.
237
00:17:00,270 --> 00:17:04,370
God made it like that,
that we would also be projected
238
00:17:04,370 --> 00:17:07,770
into the world of thought
and feeling and association
239
00:17:07,770 --> 00:17:11,010
and say, 'This is me,' for a while.
240
00:17:11,010 --> 00:17:15,900
But with this 'I' that works as the person,
241
00:17:15,900 --> 00:17:21,220
its world and itself is never stable,
242
00:17:21,220 --> 00:17:25,290
because it has an identity.
243
00:17:25,290 --> 00:17:30,300
Is the identity of the person always stable?
No, no.
244
00:17:30,300 --> 00:17:35,720
But it tries with everything
to try and to share that it is stable.
245
00:17:35,720 --> 00:17:44,320
Because stable mean it's wise,
it's real, it's dependable, it's consistent.
246
00:17:44,320 --> 00:17:47,110
I'm just talking this through.
247
00:17:47,110 --> 00:17:50,680
But I'm pointing to a deeper knowing
behind this person
248
00:17:50,680 --> 00:17:56,420
that knows the person, that sees the person.
249
00:17:56,420 --> 00:18:00,570
That which is aware of the person—
you're with me?
250
00:18:00,570 --> 00:18:04,530
Is it attached to the person
or is the person attached to it?
251
00:18:04,530 --> 00:18:07,640
Take a moment.
252
00:18:11,280 --> 00:18:15,860
Q1: It is not attached.
M: It's not attached.
253
00:18:15,860 --> 00:18:19,620
M: Does it suffer from not being attached?
254
00:18:19,620 --> 00:18:23,810
Q1: No. [laughs]
255
00:18:23,810 --> 00:18:27,517
M: But I had to question you
for you to recede to that place
256
00:18:27,517 --> 00:18:30,950
to say, 'It's not attached.'
257
00:18:30,950 --> 00:18:33,610
Because where we are functioning normally
258
00:18:33,610 --> 00:18:37,680
is from the identity of the person,
which is attached.
259
00:18:37,680 --> 00:18:40,220
Which likes and dislikes.
260
00:18:40,220 --> 00:18:42,460
Who wants and don't want.
261
00:18:42,460 --> 00:18:44,630
Who thinks this and thinks that.
262
00:18:44,630 --> 00:18:49,620
And very much is in the function
of perceiving and living, no?
263
00:18:49,620 --> 00:18:54,070
So, what I'm sharing is that, that's okay.
264
00:18:54,070 --> 00:19:00,600
But if you only are aware of yourself
as a person, with its world,
265
00:19:00,600 --> 00:19:05,350
you will never be totally happy,
because it's not stable.
266
00:19:05,350 --> 00:19:09,357
Today, 'Ah, I'm so happy.
I'm so... Oh, so wonderful!'
267
00:19:09,357 --> 00:19:13,400
Tomorrow I see you... [imitates struggling]
268
00:19:13,400 --> 00:19:18,580
I say, Mia, what's up?
'It's okay, I don't want to talk about it.'
269
00:19:18,580 --> 00:19:22,100
Who is it, who is speaking? Person, no?
Q1: Yes.
270
00:19:22,100 --> 00:19:27,640
M: What does the Self say?
What does the real Self say?
271
00:19:27,640 --> 00:19:30,590
Is it important at all?
272
00:19:30,590 --> 00:19:33,760
No. Is the self important?
Q1: No.
273
00:19:33,760 --> 00:19:35,879
M: It's not important.
Q1: No.
274
00:19:35,879 --> 00:19:39,880
M: So does that mean that it's no good,
it's not significant?
275
00:19:39,880 --> 00:19:44,130
The self is not important?
It's not important?
276
00:19:44,130 --> 00:19:47,840
Okay, so what's the purpose of it existing then?
277
00:19:47,840 --> 00:19:50,869
If other things after it is important,
like the person;
278
00:19:50,869 --> 00:19:53,830
personal identity is important,
personal world is important,
279
00:19:53,830 --> 00:19:55,960
personal attachment is important.
280
00:19:55,960 --> 00:20:02,400
But the one before all of this come,
which cannot be removed,
281
00:20:02,400 --> 00:20:06,830
can the Self be killed? No.
282
00:20:06,830 --> 00:20:13,770
And you say, 'I'm quite liking it,
actually, it's not important.' Okay.
283
00:20:16,570 --> 00:20:20,840
M: What is important?
284
00:20:20,840 --> 00:20:25,220
Q1: I feel this exercise is important to do.
M: Yes.
285
00:20:25,220 --> 00:20:30,000
Why is it important, the exercise?
286
00:20:33,850 --> 00:20:36,880
Q1: To stabilise in this.
M: Yeah.
287
00:20:36,880 --> 00:20:41,191
Is it the Self, the inmost Self
that has to stabilise,
288
00:20:41,191 --> 00:20:44,840
or something else has to stabilise?
Q1: Something else.
289
00:20:44,840 --> 00:20:47,000
M: Right.
290
00:20:47,000 --> 00:20:51,300
Why does it need to stabilise,
the something else?
291
00:20:51,300 --> 00:20:57,660
Q1: Because to not get pulled into identity.
292
00:20:57,660 --> 00:21:04,623
M: Yes. What is it that gets pulled into identity?
Is it the Self?
293
00:21:04,623 --> 00:21:07,710
Q1: Attention.
M: Attention. Attention gets pulled.
294
00:21:07,710 --> 00:21:11,900
M: So attention is very important.
Q1: Yes.
295
00:21:11,900 --> 00:21:16,060
M: When the attention gets pulled into identity,
296
00:21:16,060 --> 00:21:18,600
what knows it most deeply;
297
00:21:18,600 --> 00:21:25,290
the attention, the mind, the person,
or the inmost Self?
298
00:21:25,290 --> 00:21:28,690
Q1: The Self. The inmost Self.
M: The Self.
299
00:21:28,690 --> 00:21:32,150
Does it suffer?
Q1: No.
300
00:21:32,150 --> 00:21:34,950
M: No. Still it's important,
301
00:21:34,950 --> 00:21:39,290
because every time the attention
goes out and forgets itself,
302
00:21:39,290 --> 00:21:43,400
it forgets where it comes from.
Q1: Yeah. [laughs]
303
00:21:43,400 --> 00:21:47,910
M: Every time the attention goes out,
gets involved in its projections,
304
00:21:47,910 --> 00:21:50,540
it causes some pain,
305
00:21:50,540 --> 00:21:55,190
it creates a kind of a world,
it creates emotion,
306
00:21:55,190 --> 00:21:58,630
it creates ups and downs, like this,
307
00:21:58,630 --> 00:22:01,520
and something is troubled by that.
308
00:22:01,520 --> 00:22:04,963
Maybe the person is troubled by that.
Q1: Yeah.
309
00:22:04,963 --> 00:22:08,150
M: And in our world,
everything is due to the person.
310
00:22:08,150 --> 00:22:11,330
It's the person that takes
another person to court.
311
00:22:11,330 --> 00:22:16,100
It's the person that wins or lose.
What about the Self?
312
00:22:18,486 --> 00:22:22,010
Q1: Nothing. [laughs]
M: Is it important to know this?
313
00:22:22,010 --> 00:22:24,460
Q1: Yeah.
M: Yeah.
314
00:22:24,460 --> 00:22:29,370
Okay, so when we speak about—
I'll come back to your letter now.
315
00:22:29,370 --> 00:22:36,080
[Reads the letter] You say,
'I don't know how to observe with detachment.'
316
00:22:36,080 --> 00:22:40,830
Does the Self need to know
how to observe with detachment?
317
00:22:40,830 --> 00:22:45,230
[Questioner shakes head, no]
M: Why?
318
00:22:45,230 --> 00:22:50,390
Q1: It doesn't need anything.
M: It doesn't need anything.
319
00:22:50,390 --> 00:22:54,190
Yet everything is known to it.
320
00:22:54,190 --> 00:22:57,924
The play of the mind,
or da da da da, it knows,
321
00:22:57,924 --> 00:23:02,960
but it's not impacted upon.
Q1: No.
322
00:23:02,960 --> 00:23:09,560
M: There is a link between
the sense of the person and the inner Self.
323
00:23:09,560 --> 00:23:14,740
When the person, who cannot exist
without the inner Self,
324
00:23:14,740 --> 00:23:23,130
when it gets into states of confusion and pain,
325
00:23:23,130 --> 00:23:26,830
if it doesn't realise its root as the inner Self,
326
00:23:26,830 --> 00:23:29,602
it goes floating off and trouble can come.
327
00:23:29,602 --> 00:23:32,430
Mental problems can come. Sickness can come.
328
00:23:32,430 --> 00:23:35,140
Anger can come. Fear come. Everything come.
329
00:23:35,140 --> 00:23:39,040
So it's very important that
this personal sense
330
00:23:39,040 --> 00:23:41,880
become aware of its root.
331
00:23:41,880 --> 00:23:48,050
Q1: Yes, and when I tried to do this exercise,
I cannot come to this.
332
00:23:48,050 --> 00:23:53,180
M: Who is doing the exercise?
Q1: Yes it's the mind and the person
333
00:23:53,180 --> 00:23:57,950
and the one who wants to stop suffering.
M: Right.
334
00:23:57,950 --> 00:24:01,069
What knows this?
335
00:24:04,000 --> 00:24:08,490
What is aware of this?
Is it the person-mind or the inner Self?
336
00:24:08,490 --> 00:24:11,940
Q1: The inner Self.
M: Yeah. Is the inner Self troubled?
337
00:24:11,940 --> 00:24:14,170
Q1: No.
338
00:24:14,170 --> 00:24:18,970
M: Still, the exercise is good,
because this is the real yoga.
339
00:24:18,970 --> 00:24:22,270
Yoga means the coming together into oneness;
340
00:24:22,270 --> 00:24:28,486
where the sense of the person
has to rediscover its root.
341
00:24:28,486 --> 00:24:30,870
The person cannot live by itself.
342
00:24:30,870 --> 00:24:37,780
Even when it's not aware of the Self,
it still comes from the Self.
343
00:24:37,780 --> 00:24:43,280
So largely the human expression
of the consciousness self
344
00:24:43,280 --> 00:24:46,710
is self-aware as a person.
345
00:24:46,710 --> 00:24:51,210
And so it can go for lifetimes,
in the human lifetime, living the person,
346
00:24:51,210 --> 00:24:55,132
because it's a big world, its dreams,
and 'I have to go do this.
347
00:24:55,132 --> 00:25:00,210
I like this, I don't like that,' and da da da.
Maybe life after life.
348
00:25:00,210 --> 00:25:03,950
'This life I love, I love ice cream.
I'd die for ice cream.'
349
00:25:03,950 --> 00:25:08,080
Next life, 'I can't stand ice cream.'
There's nothing consistent about it.
350
00:25:08,080 --> 00:25:13,230
Except that it cannot exist
without the real Self,
351
00:25:13,230 --> 00:25:16,230
and it has intelligence also.
352
00:25:16,230 --> 00:25:21,710
So, when it happens to this personal self,
353
00:25:21,710 --> 00:25:25,358
for some reason,
it's being attracted to find out,
354
00:25:25,358 --> 00:25:27,750
maybe it suffers enough in the world
355
00:25:27,750 --> 00:25:31,680
and it wants to find a solution for it.
356
00:25:31,680 --> 00:25:37,430
And the only solid solution
is to discover where it comes from,
357
00:25:37,430 --> 00:25:42,510
and that where it come from, and itself, are one.
358
00:25:42,510 --> 00:25:44,790
That's what the search of life is.
359
00:25:44,790 --> 00:25:49,130
Because all the beings who are not aware
of this oneness with the Self,
360
00:25:49,130 --> 00:25:54,770
all of them suffer. All have problem. You see.
361
00:25:54,770 --> 00:25:58,990
So this is the purpose of our satsang,
362
00:25:58,990 --> 00:26:03,600
is that the consciousness,
in the form of a person,
363
00:26:03,600 --> 00:26:05,900
becomes attracted to its root,
364
00:26:05,900 --> 00:26:09,670
and not just attracted
to the world in front of it.
365
00:26:09,670 --> 00:26:14,659
And so this exercise like detachment,
meaning that whatever is going on,
366
00:26:14,659 --> 00:26:19,530
to go in the world, to do,
the this, and self-image,
367
00:26:19,530 --> 00:26:21,982
self-image, self-assessments,
368
00:26:21,982 --> 00:26:29,100
all of this is a play of the mind,
is mind states.
369
00:26:29,100 --> 00:26:35,760
And it has to realise that
all states are changeful, okay,
370
00:26:35,760 --> 00:26:41,010
and that it can witness them,
it can observe them, without being them.
371
00:26:41,010 --> 00:26:46,179
In fact, you can only observe something
because you're not it, actually.
372
00:26:46,179 --> 00:26:54,160
And that there's a capacity
even in the person to observe,
373
00:26:54,160 --> 00:26:59,210
and in observing them
it knows that it's not them.
374
00:26:59,210 --> 00:27:03,800
And that characteristic is like its parent.
375
00:27:03,800 --> 00:27:08,164
You see, the person, the characteristic
of looking and realising that,
376
00:27:08,164 --> 00:27:14,810
'Whatever I see is only an impression,
a thought, and a feeling,
377
00:27:14,810 --> 00:27:19,120
but it's not what I am,'
that's called awakening
378
00:27:19,120 --> 00:27:22,650
It's waking up to the fact that nothing out here
379
00:27:22,650 --> 00:27:25,030
comes through the mind or the senses,
380
00:27:25,030 --> 00:27:30,110
nothing of there can be fundamental to me.
All of it is changing.
381
00:27:30,110 --> 00:27:36,360
And even myself as the person
who is looking and knowing this,
382
00:27:36,360 --> 00:27:40,503
it's like on the verge of this way - world.
383
00:27:40,503 --> 00:27:43,490
This way - into the abyss of the Self.
384
00:27:43,490 --> 00:27:46,280
Because it has a capacity that when it looks
385
00:27:46,280 --> 00:27:51,950
and is not identified with what it sees
or what its experience is,
386
00:27:51,950 --> 00:27:55,780
each thing comes, like life is saying,
'This thing and this thing.'
387
00:27:55,780 --> 00:28:00,350
And it's saying, 'No, it's not this.
It's not this. What I am is not this.'
388
00:28:00,350 --> 00:28:07,480
As you keep doing that, it naturally
comes back to its original Self-awareness.
389
00:28:07,480 --> 00:28:10,369
And I say, Self-awareness,
non-dual Self-awareness,
390
00:28:10,369 --> 00:28:14,120
like not one thing, not a divided union,
391
00:28:14,120 --> 00:28:17,870
but a harmony comes back into realising,
392
00:28:17,870 --> 00:28:22,000
'But here nothing is happening to me.'
393
00:28:22,000 --> 00:28:24,978
When I go into the mind, into identity,
394
00:28:24,978 --> 00:28:27,530
then happenings becomes relevant.
395
00:28:27,530 --> 00:28:33,070
But if I even can observe
and be aware of even my person,
396
00:28:33,070 --> 00:28:37,860
which is like my person is like the...
397
00:28:37,860 --> 00:28:43,270
What you call this?
The binoculars that sees the world,
398
00:28:43,270 --> 00:28:45,460
but the person who sees the world
399
00:28:45,460 --> 00:28:48,040
is also seen from the place of the Self.
400
00:28:48,040 --> 00:28:54,220
When it knows this, it's coming back into
conscious harmony.
401
00:28:54,220 --> 00:28:56,830
That's all the thing of detachment is.
402
00:28:56,830 --> 00:29:00,960
You don't have to kill anything.
It's just understanding.
403
00:29:00,960 --> 00:29:05,140
The realisation of the Self
is a journey of understanding,
404
00:29:05,140 --> 00:29:07,760
and understanding your misunderstanding.
405
00:29:07,760 --> 00:29:10,589
So it's simple. Unless we get it,
it might seem,
406
00:29:10,589 --> 00:29:14,390
'It's the most complex thing.' Why?
Because you're not used to doing it.
407
00:29:14,390 --> 00:29:18,710
You're looking—each one is
used to looking forward, looking outward.
408
00:29:18,710 --> 00:29:22,400
Even sometimes when you think
we're looking inward into our mind,
409
00:29:22,400 --> 00:29:25,361
it's still outward from the inner Self.
410
00:29:25,361 --> 00:29:28,160
Q1: Yeah, and this happens a lot,
411
00:29:28,160 --> 00:29:33,120
because I go in, in and then it's the body.
412
00:29:33,120 --> 00:29:36,290
I cannot go beyond.
M: You're in the body-mind.
413
00:29:36,290 --> 00:29:40,010
But something behind that knows this thing.
414
00:29:40,010 --> 00:29:44,580
The mind cannot make an ultimate realisation
415
00:29:44,580 --> 00:29:48,380
without becoming the realisation.
416
00:29:48,380 --> 00:29:53,830
The mind or the person
cannot come to ultimate realisation
417
00:29:53,830 --> 00:29:57,310
and remain independent of that realisation.
418
00:29:57,310 --> 00:30:04,680
The more it becomes aware,
the more it finds it is. Not that it has.
419
00:30:04,680 --> 00:30:08,530
And this is very significant thing.
420
00:30:08,530 --> 00:30:13,810
Nobody can have the realisation
and be somebody who has realisation.
421
00:30:13,810 --> 00:30:17,030
What it means is that, the idea of yourself
422
00:30:17,030 --> 00:30:21,250
as being only the person,
subsides again, and is seen,
423
00:30:21,250 --> 00:30:26,420
it is seen as also the most subtle object.
424
00:30:26,420 --> 00:30:31,250
This subtle object of a person
is behaving like a subject,
425
00:30:31,250 --> 00:30:34,230
and that everything in its world is the object.
426
00:30:34,230 --> 00:30:38,340
But to the Self, it also is the first object.
427
00:30:38,340 --> 00:30:44,800
The first object shines as this feeling 'I',
'I am here'.
428
00:30:44,800 --> 00:30:48,770
You know, 'Mia!' 'Yeah, I'm here.'
What it means, 'I am here'?
429
00:30:48,770 --> 00:30:53,160
The reference normally is, 'Look, I'm over here.
430
00:30:53,160 --> 00:30:56,490
And this is okay, this is normal,
this is the only place
431
00:30:56,490 --> 00:30:59,060
where language can exist, in that way.
432
00:30:59,060 --> 00:31:01,890
The language is for the sense of the person
433
00:31:01,890 --> 00:31:06,990
having relationship with what it likes or dislike.
434
00:31:06,990 --> 00:31:09,970
Actually, there's nothing wrong
with this, ultimately.
435
00:31:09,970 --> 00:31:12,690
Because even as you wake up
again to realise that,
436
00:31:12,690 --> 00:31:16,310
whatever happens, it's seen from this place.
437
00:31:16,310 --> 00:31:18,710
But this place cannot be seen,
438
00:31:18,710 --> 00:31:23,830
and that I can only really be this place.
439
00:31:23,830 --> 00:31:27,845
Then when you really know this,
the dynamic expression of this,
440
00:31:27,845 --> 00:31:31,329
which is like of being a person,
that can still play,
441
00:31:31,329 --> 00:31:34,790
but it won't have that delusion in it.
442
00:31:34,790 --> 00:31:38,720
Q1: Yes. This delusion has to go.
443
00:31:38,720 --> 00:31:41,801
M: No, it needs to be understood.
Q1: Yeah.
444
00:31:41,801 --> 00:31:44,660
M: It doesn't go. Why it needs to go?
445
00:31:44,660 --> 00:31:47,783
Because you are combining it with your identity
446
00:31:47,783 --> 00:31:50,290
and it hurts like, 'No, no, no, no.'
447
00:31:50,290 --> 00:31:53,410
But all this now,
you're going to see all of this
448
00:31:53,410 --> 00:31:56,150
are constructs of the mind.
449
00:31:56,150 --> 00:32:00,206
And the self is just a psychological portrait
450
00:32:00,206 --> 00:32:03,260
of the mind, of the person.
451
00:32:03,260 --> 00:32:07,720
But the inner being, which has no shape,
you can't identify and say,
452
00:32:07,720 --> 00:32:10,970
'Ah I found the inner being.'
You cannot do that.
453
00:32:10,970 --> 00:32:16,060
Because anything you can do that with,
is an object in the perception.
454
00:32:17,880 --> 00:32:20,060
M: You got it, isn't it?
Q1: Yes.
455
00:32:20,060 --> 00:32:24,660
M: Okay. So okay, so prove your problem.
Go on.
456
00:32:41,820 --> 00:32:45,780
You see, you will need to sit with this,
more and more.
457
00:32:45,780 --> 00:32:49,500
Because it's like shape shifting.
One minute you think you're looking
458
00:32:49,500 --> 00:32:55,100
and the next minute you're involved, invested.
459
00:32:55,100 --> 00:33:02,310
Don't get angry about this,
because it's been happening for lifetimes.
460
00:33:02,310 --> 00:33:04,580
So, let it happen, it's okay.
461
00:33:04,580 --> 00:33:08,200
Just keep seeing, but wait a minute,
this can be seen also.
462
00:33:08,200 --> 00:33:13,890
The most intimate
is also an object of perception.
463
00:33:13,890 --> 00:33:18,330
The most intimate,
because 'intimate' means at least two.
464
00:33:18,330 --> 00:33:22,250
If there's not two, there is no intimate.
465
00:33:28,157 --> 00:33:34,020
Can you be confused, 'you',
in the light of what I'm sharing?
466
00:33:34,020 --> 00:33:36,800
Q1: No, no.
M: Thank you.
467
00:33:36,800 --> 00:33:39,950
But you can be aware of confusion.
Q1: Yeah.
468
00:33:39,950 --> 00:33:44,420
M: If you can be aware of confusion
without identifying with confusion,
469
00:33:44,420 --> 00:33:47,400
are you cheating?
470
00:33:47,400 --> 00:33:50,250
Q1: No, no. [laughs]
471
00:33:52,359 --> 00:33:54,869
M: Very good.
472
00:33:56,820 --> 00:34:01,520
So let's start again from the beginning.
What's your problem?
473
00:34:09,600 --> 00:34:16,320
Q1: That when I do this exercise,
I believe I need to find something.
474
00:34:16,320 --> 00:34:20,773
M: 'I' being what? Qualify your status here.
475
00:34:20,773 --> 00:34:22,770
Q1: The person.
476
00:34:22,770 --> 00:34:25,990
M: When the person do the exercise?
Q1: Yeah.
477
00:34:25,990 --> 00:34:31,280
M: There's another word for person
in this exercise,
478
00:34:31,280 --> 00:34:34,070
I would call it,
479
00:34:34,070 --> 00:34:42,800
when the personalised intelligence of the truth,
480
00:34:42,800 --> 00:34:48,000
when the personal intelligence of God
481
00:34:48,000 --> 00:34:54,720
gets confused with its projections,
then it's like it's lost to itself.
482
00:34:54,720 --> 00:34:57,010
It's like it's lost to itself.
483
00:34:57,010 --> 00:35:01,880
When that loss to itself becomes painful,
484
00:35:01,880 --> 00:35:07,470
you're on the brink of awakening.
You understand?
485
00:35:07,470 --> 00:35:11,970
Because if you're not troubled by it,
then you will not go beyond it.
486
00:35:11,970 --> 00:35:17,110
Q1: When it's just pain, pain, pain. [laughs]
487
00:35:17,110 --> 00:35:22,330
M: 'No pain, no gain,' they say.
You have to...
488
00:35:22,330 --> 00:35:27,920
It's like, in a way,
you're giving birth to yourself.
489
00:35:27,920 --> 00:35:35,440
Q1: Because I sit and I do,
but I feel like there is no result.
490
00:35:35,440 --> 00:35:39,450
M: You, again, who is sitting and looking, is what?
491
00:35:39,450 --> 00:35:42,640
Q1: The person.
[laughter]
492
00:35:44,940 --> 00:35:47,778
M: Does it matter that
we are catching it like that?
493
00:35:47,778 --> 00:35:49,880
That it's the person doing it,
494
00:35:49,880 --> 00:35:54,220
and that what the person cries about today,
laughs about another moment,
495
00:35:54,220 --> 00:35:56,780
that it's not consistent.
496
00:35:56,780 --> 00:36:01,000
And even if it says, 'Eureka, I found the Self!'
Can it be true?
497
00:36:01,000 --> 00:36:03,430
Q1: No.
M: Why not?
498
00:36:03,430 --> 00:36:05,980
Q1: Because it cannot be seen.
499
00:36:05,980 --> 00:36:10,208
Q1: And if it lends to some illusion of...
500
00:36:10,208 --> 00:36:14,520
M: So then what's the practice for?
501
00:36:18,180 --> 00:36:22,620
Q1: To become aware of all this—
502
00:36:27,640 --> 00:36:34,070
wrong ideas.
M: Yeah, that's one way we can put it.
503
00:36:34,070 --> 00:36:36,850
Tell me another way we can put it.
That's good.
504
00:36:36,850 --> 00:36:40,940
I take that, to become aware
of all these kind of little—
505
00:36:40,940 --> 00:36:46,690
all these little kind of distortions
of understanding,
506
00:36:46,690 --> 00:36:50,920
to become aware of them.
More subtle than that.
507
00:36:50,920 --> 00:36:56,680
By becoming aware of them,
you become aware of what?
508
00:36:56,680 --> 00:37:01,620
Q1: Of that which is seeing.
M: Is seeing, yeah.
509
00:37:01,620 --> 00:37:07,040
How can you become...
be aware of it phenomenally?
510
00:37:07,040 --> 00:37:09,830
Can you become aware of it phenomenally?
511
00:37:09,830 --> 00:37:11,910
Q1: No.
M: No.
512
00:37:11,910 --> 00:37:15,360
So therefore, you become aware of what?
513
00:37:15,360 --> 00:37:20,690
Q1: It feels like it's just the moments
of this awareness.
514
00:37:20,690 --> 00:37:25,122
M: Yeah. It will flicker before,
because you're not used to it.
515
00:37:25,122 --> 00:37:27,864
The reflex is used to going out and connecting
516
00:37:27,864 --> 00:37:31,250
with objects of projections
and perception, used to that.
517
00:37:31,250 --> 00:37:35,130
But now I'm asking you to...
All this is happening for everyone.
518
00:37:35,130 --> 00:37:38,470
And even the one who says,
'But this is happening to me,
519
00:37:38,470 --> 00:37:42,130
and I find it frustrating!'
With where I'm asking you to do,
520
00:37:42,130 --> 00:37:47,950
is to see that that also
is an aspect of the mind.
521
00:37:47,950 --> 00:37:51,200
But all of these aspects, they came originally
522
00:37:51,200 --> 00:37:55,820
from out of this projection forward.
Can you see?
523
00:37:55,820 --> 00:37:57,840
Q1: Yeah.
M: Yeah.
524
00:37:57,840 --> 00:38:06,366
And that the real opportunity
is in seeing this.
525
00:38:06,366 --> 00:38:10,100
But still something is feeling,
'No, but mind is still troubling.
526
00:38:10,100 --> 00:38:15,500
Mind is still troubling.'
No, don't worry. It's troubling who?
527
00:38:15,500 --> 00:38:20,100
Who is the mind troubling?
528
00:38:20,100 --> 00:38:23,806
We can say together after three. One, two, three.
Q1: No one.
529
00:38:23,806 --> 00:38:27,320
M: The person. Oh, no one!
Oh, you beat me to it!
530
00:38:27,320 --> 00:38:31,190
It's troubling no one!
It's troubling no one.
531
00:38:31,190 --> 00:38:35,470
That's a better answer than the person.
[Questioner laughs]
532
00:38:35,470 --> 00:38:37,530
M: You see this?
Q1: Yeah.
533
00:38:37,530 --> 00:38:39,660
M: Okay.
534
00:38:40,710 --> 00:38:43,730
So now what?
535
00:38:47,490 --> 00:38:51,680
It's enough or not enough?
536
00:38:54,380 --> 00:38:57,301
Q1: I don't know.
537
00:38:57,301 --> 00:39:02,500
M: Who is saying? Who is...
Where this answer is coming from?
538
00:39:06,900 --> 00:39:10,500
I can accept it, or I can question it,
'I don't know.'
539
00:39:10,500 --> 00:39:15,050
'I'-who don't know?
540
00:39:15,050 --> 00:39:17,670
Q1: It's the person.
M: It's the person.
541
00:39:17,670 --> 00:39:19,740
Q1: Yeah.
M: Yeah, sure?
542
00:39:19,740 --> 00:39:23,277
Q1: No. [laughs]
M: It can be from the person.
543
00:39:23,277 --> 00:39:25,980
If you say it's from the person, okay,
544
00:39:25,980 --> 00:39:28,770
then I would say, You give me one more move.
545
00:39:28,770 --> 00:39:34,350
But what's aware that it's coming from the person?
546
00:39:34,350 --> 00:39:39,260
Q1: Yes. Something feels like it's not satisfied,
547
00:39:39,260 --> 00:39:45,440
but I should not go after.
548
00:39:45,440 --> 00:39:49,190
M: Yes. This is a powerful seeing,
549
00:39:49,190 --> 00:39:51,730
'Something feels not satisfied.'
550
00:39:51,730 --> 00:39:57,330
That which feels not satisfied,
it's personal or impersonal?
551
00:39:57,330 --> 00:40:00,650
Q1: It's personal.
M: Personal.
552
00:40:00,650 --> 00:40:04,120
You see, if that gets you each time,
like the person goes,
553
00:40:04,120 --> 00:40:09,750
'Yeah, I know, Guruji,
but, you know, can't get... ' Who's speaking?
554
00:40:09,750 --> 00:40:12,550
Q1: Person.
M: Yeah.
555
00:40:12,550 --> 00:40:15,230
So we will finish on that note?
556
00:40:15,230 --> 00:40:21,710
Q1: Uh, person? No. [laughs]
M: Thank you. Okay. Where?
557
00:40:29,200 --> 00:40:33,630
What does finish mean?
558
00:40:33,630 --> 00:40:37,877
Q1: Just this conversation.
Finish the conversation.
559
00:40:37,877 --> 00:40:43,710
M: The conversation can finish
in its oral manifestation.
560
00:40:43,710 --> 00:40:46,580
It may go to be some kind of little stuff
561
00:40:46,580 --> 00:40:49,790
in the mind that feels like,
'Yeah, I don't know.
562
00:40:49,790 --> 00:40:53,030
I had a talk with Mooji,
and it was really clear,
563
00:40:53,030 --> 00:40:56,020
but now it's not clear.' Is report from?
564
00:40:56,020 --> 00:40:58,330
Q1: The mind.
M: From the mind.
565
00:40:58,330 --> 00:41:02,050
And it is that ultimate?
Q1: No.
566
00:41:02,050 --> 00:41:06,270
M: No. What is ultimate?
567
00:41:06,270 --> 00:41:09,540
Q1: That which is aware of this.
568
00:41:09,540 --> 00:41:12,250
M: Yes, yes.
569
00:41:12,250 --> 00:41:15,780
M: Which is where?
570
00:41:15,780 --> 00:41:18,780
Q1: It's nowhere.
571
00:41:18,780 --> 00:41:22,210
M: Why are you smiling?
[Questioner laughs]
572
00:41:28,600 --> 00:41:34,170
So, you have a problem?
573
00:41:34,170 --> 00:41:37,530
Q1: No.
[Laughter]
574
00:41:37,530 --> 00:41:42,770
Can you, from this place of answering,
ever have a problem?
575
00:41:42,770 --> 00:41:45,619
Q1: No. No.
576
00:41:51,010 --> 00:41:56,039
M: Are you sad or happy about this?
577
00:41:59,650 --> 00:42:02,659
Q1: Nothing.
M: Very good.
578
00:42:04,820 --> 00:42:08,829
More subtle than even happy.
579
00:42:13,410 --> 00:42:17,009
Yeah. We're good?
580
00:42:19,590 --> 00:42:22,690
If you go walking
and the mind comes again and says,
581
00:42:22,690 --> 00:42:26,680
'I can't remember anything about that.
582
00:42:26,680 --> 00:42:30,597
I'm going to try and see if I can
get that mood back.' Was it a mood?
583
00:42:30,597 --> 00:42:34,140
Q1: No.
M: It's not a mood. [laughter]
584
00:42:34,140 --> 00:42:38,640
Can you lose this?
585
00:42:38,640 --> 00:42:40,860
Q1: No.
M: No.
586
00:42:42,330 --> 00:42:46,389
Can you possess this?
Q1: No.
587
00:42:49,520 --> 00:42:52,519
M: Very good.
588
00:42:56,370 --> 00:42:58,950
I'm happy. Very good.
589
00:42:58,950 --> 00:43:02,640
So, the rest I don't have to read, no?
590
00:43:02,640 --> 00:43:06,838
[Reads letter] 'I don't know how to
be aware that I am aware.
591
00:43:06,838 --> 00:43:08,930
[Questioner laughs]
592
00:43:08,930 --> 00:43:14,800
I still see this 'I'-identity as real.
Please help, Mia.'
593
00:43:14,800 --> 00:43:16,940
Do we need?
Q1: No.
594
00:43:16,940 --> 00:43:21,800
M: Very good. Can I keep it?
Q1: Yes. I mean, throw it.
595
00:43:21,800 --> 00:43:25,279
M: Throw it, keep it.
I'm happy you're like this. It's good.
596
00:43:25,279 --> 00:43:31,520
Q1: You don't need to keep it.
M: Because this, [touches letter]
597
00:43:31,520 --> 00:43:37,289
I call it an auspicious reaching out
to clarify something.
598
00:43:37,289 --> 00:43:42,171
And to that extent, it's very...
599
00:43:42,171 --> 00:43:44,730
I mean, it's not a game.
600
00:43:44,730 --> 00:43:50,689
We can say it is like a game,
but it's not a cynical game.
601
00:43:50,689 --> 00:43:57,219
It's, you may say, a game or a play or
602
00:43:57,219 --> 00:44:02,220
something that needs to happen
603
00:44:02,220 --> 00:44:06,430
to the human expression of consciousness,
604
00:44:06,430 --> 00:44:11,200
when it comes to a stage where
its world is not working.
605
00:44:11,200 --> 00:44:14,140
And I don't see that as a disaster.
606
00:44:14,140 --> 00:44:18,040
I see it as opportunity
to look behind the scene.
607
00:44:18,040 --> 00:44:23,050
Q1: Yes, yes. I want to take
every opportunity to look.
608
00:44:23,050 --> 00:44:26,980
M: Okay. Now? Right now?
609
00:44:26,980 --> 00:44:30,830
Q1: Always, yeah, now.
M: Yeah. Okay.
610
00:44:30,830 --> 00:44:33,760
Do you need to look further now?
611
00:44:33,760 --> 00:44:36,725
Q1: I can do, yeah.
M: Yeah.
612
00:44:36,725 --> 00:44:40,360
M: Yeah. Good.
Q1: Yeah, yeah. [laughs]
613
00:44:40,360 --> 00:44:44,499
M: Thank you. Very good.
614
00:44:47,560 --> 00:44:50,296
And you don't need to talk
to anybody about it.
615
00:44:50,296 --> 00:44:53,606
Just you sit with that, and watch.
616
00:44:53,606 --> 00:45:00,690
And however tricky the mind can be,
you remember, it is secondary.
617
00:45:00,690 --> 00:45:04,000
That which is primary, is seeing that.
618
00:45:04,000 --> 00:45:07,990
And the mind can come in the form
of thought or moods or sensation,
619
00:45:07,990 --> 00:45:10,750
it can appear like confusion,
620
00:45:10,750 --> 00:45:16,290
it appears as identity,
but it's still only appearing.
621
00:45:16,290 --> 00:45:21,580
Can the Self appear? No.
622
00:45:21,580 --> 00:45:26,559
So it causes the appearing
of the mind play and the diversity.
623
00:45:26,559 --> 00:45:32,060
But it itself is indescribable actually.
624
00:45:34,410 --> 00:45:38,200
So at this point I would say,
sit and contemplate that.
625
00:45:38,200 --> 00:45:41,330
Yeah. That's all you have to do.
626
00:45:41,330 --> 00:45:47,290
You see, it sounds as though from what
you write, somebody might think,
627
00:45:47,290 --> 00:45:50,980
'Wow, I feel she's in real trouble.'
But for me, I think, what a opportunity,
628
00:45:50,980 --> 00:45:53,700
I got to find out from you,
we can look together.
629
00:45:53,700 --> 00:45:57,790
And it's all in you. It's all you.
630
00:46:02,080 --> 00:46:04,144
Very good.
631
00:46:05,374 --> 00:46:08,634
Would you like some tea or something?
Did you get something or are you okay?
632
00:46:08,634 --> 00:46:12,700
Q1: I think I have some food waiting for me.
M: Go and eat the food now, it's cold.
633
00:46:12,700 --> 00:46:16,120
That's the only food
that's worth eating cold right now.
634
00:46:16,120 --> 00:46:18,384
Q1: It's...
635
00:46:18,384 --> 00:46:23,930
M: Thank you. Wonderful, darling.
Thank you, thank you, thank you,
636
00:46:23,930 --> 00:46:28,330
Q1: Thank you so much.
M: Yes. See you in a bit.
637
00:46:28,330 --> 00:46:32,370
Okay. Okay.
Q1: Thank you.
638
00:46:37,480 --> 00:46:39,990
M: If you are earnest, then you must do.
639
00:46:39,990 --> 00:46:42,490
You can walk the same road.
640
00:46:42,490 --> 00:46:45,719
It's fresh every time.