How to be Free from Ego

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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
00:16:56,230 --> 00:17:00,370
The object being your person.
And it's okay, it's okay.

237
00:17:00,370 --> 00:17:04,470
God made it like that,
that we would also be projected

238
00:17:04,470 --> 00:17:07,870
into the world of thought
and feeling and association

239
00:17:07,870 --> 00:17:11,110
and say, 'This is me,' for a while.

240
00:17:11,110 --> 00:17:16,000
But with this 'I' that works as the person,

241
00:17:16,000 --> 00:17:21,320
its world and itself is never stable,

242
00:17:21,320 --> 00:17:25,390
because it has an identity.

243
00:17:25,390 --> 00:17:30,400
Is the identity of the person always stable?
No, no.

244
00:17:30,400 --> 00:17:35,820
But it tries with everything
to try and to share that it is stable.

245
00:17:35,820 --> 00:17:44,420
Because stable mean it's wise,
it's real, it's dependable, it's consistent.

246
00:17:44,420 --> 00:17:47,210
I'm just talking this through.

247
00:17:47,210 --> 00:17:50,780
But I'm pointing to a deeper knowing
behind this person

248
00:17:50,780 --> 00:17:56,520
that knows the person, that sees the person.

249
00:17:56,520 --> 00:18:00,670
That which is aware of the person—
you're with me?

250
00:18:00,670 --> 00:18:04,630
Is it attached to the person
or is the person attached to it?

251
00:18:04,630 --> 00:18:07,740
Take a moment.

252
00:18:11,380 --> 00:18:15,960
Q1: It is not attached.
M: It's not attached.

253
00:18:15,960 --> 00:18:19,720
M: Does it suffer from not being attached?

254
00:18:19,720 --> 00:18:23,910
Q1: No. [laughs]

255
00:18:23,910 --> 00:18:27,617
M: But I had to question you
for you to recede to that place

256
00:18:27,617 --> 00:18:31,050
to say, 'It's not attached.'

257
00:18:31,050 --> 00:18:33,710
Because where we are functioning normally

258
00:18:33,710 --> 00:18:37,780
is from the identity of the person,
which is attached.

259
00:18:37,780 --> 00:18:40,320
Which likes and dislikes.

260
00:18:40,320 --> 00:18:42,560
Who wants and don't want.

261
00:18:42,560 --> 00:18:44,730
Who thinks this and thinks that.

262
00:18:44,730 --> 00:18:49,720
And very much is in the function
of perceiving and living, no?

263
00:18:49,720 --> 00:18:54,170
So, what I'm sharing is that, that's okay.

264
00:18:54,170 --> 00:19:00,700
But if you only are aware of yourself
as a person, with its world,

265
00:19:00,700 --> 00:19:05,450
you will never be totally happy,
because it's not stable.

266
00:19:05,450 --> 00:19:09,457
Today, 'Ah, I'm so happy.
I'm so... Oh, so wonderful!'

267
00:19:09,457 --> 00:19:13,500
Tomorrow I see you... [imitates struggling]

268
00:19:13,500 --> 00:19:18,680
I say, Mia, what's up?
'It's okay, I don't want to talk about it.'

269
00:19:18,680 --> 00:19:22,200
Who is it, who is speaking? Person, no?
Q1: Yes.

270
00:19:22,200 --> 00:19:27,740
M: What does the Self say?
What does the real Self say?

271
00:19:27,740 --> 00:19:30,690
Is it important at all?

272
00:19:30,690 --> 00:19:33,860
No. Is the self important?
Q1: No.

273
00:19:33,860 --> 00:19:35,979
M: It's not important.
Q1: No.

274
00:19:35,979 --> 00:19:39,980
M: So does that mean that it's no good,
it's not significant?

275
00:19:39,980 --> 00:19:44,230
The self is not important?
It's not important?

276
00:19:44,230 --> 00:19:47,940
Okay, so what's the purpose of it existing then?

277
00:19:47,940 --> 00:19:50,969
If other things after it is important,
like the person;

278
00:19:50,969 --> 00:19:53,930
personal identity is important,
personal world is important,

279
00:19:53,930 --> 00:19:56,060
personal attachment is important.

280
00:19:56,060 --> 00:20:02,500
But the one before all of this come,
which cannot be removed,

281
00:20:02,500 --> 00:20:06,930
can the Self be killed? No.

282
00:20:06,930 --> 00:20:13,870
And you say, 'I'm quite liking it,
actually, it's not important.' Okay.

283
00:20:16,670 --> 00:20:20,940
M: What is important?

284
00:20:20,940 --> 00:20:25,320
Q1: I feel this exercise is important to do.
M: Yes.

285
00:20:25,320 --> 00:20:30,100
Why is it important, the exercise?

286
00:20:33,950 --> 00:20:36,980
Q1: To stabilise in this.
M: Yeah.

287
00:20:36,980 --> 00:20:41,291
Is it the Self, the inmost Self
that has to stabilise,

288
00:20:41,291 --> 00:20:44,940
or something else has to stabilise?
Q1: Something else.

289
00:20:44,940 --> 00:20:47,100
M: Right.

290
00:20:47,100 --> 00:20:51,400
Why does it need to stabilise,
the something else?

291
00:20:51,400 --> 00:20:57,760
Q1: Because to not get pulled into identity.

292
00:20:57,760 --> 00:21:04,723
M: Yes. What is it that gets pulled into identity?
Is it the Self?

293
00:21:04,723 --> 00:21:07,810
Q1: Attention.
M: Attention. Attention gets pulled.

294
00:21:07,810 --> 00:21:12,000
M: So attention is very important.
Q1: Yes.

295
00:21:12,000 --> 00:21:16,160
M: When the attention gets pulled into identity,

296
00:21:16,160 --> 00:21:18,700
what knows it most deeply;

297
00:21:18,700 --> 00:21:25,390
the attention, the mind, the person,
or the inmost Self?

298
00:21:25,390 --> 00:21:28,790
Q1: The Self. The inmost Self.
M: The Self.

299
00:21:28,790 --> 00:21:32,250
Does it suffer?
Q1: No.

300
00:21:32,250 --> 00:21:35,050
M: No. Still it's important,

301
00:21:35,050 --> 00:21:39,390
because every time the attention
goes out and forgets itself,

302
00:21:39,390 --> 00:21:43,500
it forgets where it comes from.
Q1: Yeah. [laughs]

303
00:21:43,500 --> 00:21:48,010
M: Every time the attention goes out,
gets involved in its projections,

304
00:21:48,010 --> 00:21:50,640
it causes some pain,

305
00:21:50,640 --> 00:21:55,290
it creates a kind of a world,
it creates emotion,

306
00:21:55,290 --> 00:21:58,730
it creates ups and downs, like this,

307
00:21:58,730 --> 00:22:01,620
and something is troubled by that.

308
00:22:01,620 --> 00:22:05,063
Maybe the person is troubled by that.
Q1: Yeah.

309
00:22:05,063 --> 00:22:08,250
M: And in our world,
everything is due to the person.

310
00:22:08,250 --> 00:22:11,430
It's the person that takes
another person to court.

311
00:22:11,430 --> 00:22:16,200
It's the person that wins or lose.
What about the Self?

312
00:22:18,586 --> 00:22:22,110
Q1: Nothing. [laughs]
M: Is it important to know this?

313
00:22:22,110 --> 00:22:24,560
Q1: Yeah.
M: Yeah.

314
00:22:24,560 --> 00:22:29,470
Okay, so when we speak about—
I'll come back to your letter now.

315
00:22:29,470 --> 00:22:36,180
[Reads the letter] You say,
'I don't know how to observe with detachment.'

316
00:22:36,180 --> 00:22:40,930
Does the Self need to know
how to observe with detachment?

317
00:22:40,930 --> 00:22:45,330
[Questioner shakes head, no]
M: Why?

318
00:22:45,330 --> 00:22:50,490
Q1: It doesn't need anything.
M: It doesn't need anything.

319
00:22:50,490 --> 00:22:54,290
Yet everything is known to it.

320
00:22:54,290 --> 00:22:58,024
The play of the mind,
or da da da da, it knows,

321
00:22:58,024 --> 00:23:03,060
but it's not impacted upon.
Q1: No.

322
00:23:03,060 --> 00:23:09,660
M: There is a link between
the sense of the person and the inner Self.

323
00:23:09,660 --> 00:23:14,840
When the person, who cannot exist
without the inner Self,

324
00:23:14,840 --> 00:23:23,230
when it gets into states of confusion and pain,

325
00:23:23,230 --> 00:23:26,930
if it doesn't realise its root as the inner Self,

326
00:23:26,930 --> 00:23:29,702
it goes floating off and trouble can come.

327
00:23:29,702 --> 00:23:32,530
Mental problems can come. Sickness can come.

328
00:23:32,530 --> 00:23:35,240
Anger can come. Fear come. Everything come.

329
00:23:35,240 --> 00:23:39,140
So it's very important that
this personal sense

330
00:23:39,140 --> 00:23:41,980
become aware of its root.

331
00:23:41,980 --> 00:23:48,150
Q1: Yes, and when I tried to do this exercise,
I cannot come to this.

332
00:23:48,150 --> 00:23:53,280
M: Who is doing the exercise?
Q1: Yes it's the mind and the person

333
00:23:53,280 --> 00:23:58,050
and the one who wants to stop suffering.
M: Right.

334
00:23:58,050 --> 00:24:01,169
What knows this?

335
00:24:04,100 --> 00:24:08,590
What is aware of this?
Is it the person-mind or the inner Self?

336
00:24:08,590 --> 00:24:12,040
Q1: The inner Self.
M: Yeah. Is the inner Self troubled?

337
00:24:12,040 --> 00:24:14,270
Q1: No.

338
00:24:14,270 --> 00:24:19,070
M: Still, the exercise is good,
because this is the real yoga.

339
00:24:19,070 --> 00:24:22,370
Yoga means the coming together into oneness;

340
00:24:22,370 --> 00:24:28,586
where the sense of the person
has to rediscover its root.

341
00:24:28,586 --> 00:24:30,970
The person cannot live by itself.

342
00:24:30,970 --> 00:24:37,880
Even when it's not aware of the Self,
it still comes from the Self.

343
00:24:37,880 --> 00:24:43,380
So largely the human expression
of the consciousness self

344
00:24:43,380 --> 00:24:46,810
is self-aware as a person.

345
00:24:46,810 --> 00:24:51,310
And so it can go for lifetimes,
in the human lifetime, living the person,

346
00:24:51,310 --> 00:24:55,232
because it's a big world, its dreams,
and 'I have to go do this.

347
00:24:55,232 --> 00:25:00,310
I like this, I don't like that,' and da da da.
Maybe life after life.

348
00:25:00,310 --> 00:25:04,050
'This life I love, I love ice cream.
I'd die for ice cream.'

349
00:25:04,050 --> 00:25:08,180
Next life, 'I can't stand ice cream.'
There's nothing consistent about it.

350
00:25:08,180 --> 00:25:13,330
Except that it cannot exist
without the real Self,

351
00:25:13,330 --> 00:25:16,330
and it has intelligence also.

352
00:25:16,330 --> 00:25:21,810
So, when it happens to this personal self,

353
00:25:21,810 --> 00:25:25,458
for some reason,
it's being attracted to find out,

354
00:25:25,458 --> 00:25:27,850
maybe it suffers enough in the world

355
00:25:27,850 --> 00:25:31,780
and it wants to find a solution for it.

356
00:25:31,780 --> 00:25:37,530
And the only solid solution
is to discover where it comes from,

357
00:25:37,530 --> 00:25:42,610
and that where it come from, and itself, are one.

358
00:25:42,610 --> 00:25:44,890
That's what the search of life is.

359
00:25:44,890 --> 00:25:49,230
Because all the beings who are not aware
of this oneness with the Self,

360
00:25:49,230 --> 00:25:54,870
all of them suffer. All have problem. You see.

361
00:25:54,870 --> 00:25:59,090
So this is the purpose of our satsang,

362
00:25:59,090 --> 00:26:03,700
is that the consciousness,
in the form of a person,

363
00:26:03,700 --> 00:26:06,000
becomes attracted to its root,

364
00:26:06,000 --> 00:26:09,770
and not just attracted
to the world in front of it.

365
00:26:09,770 --> 00:26:14,759
And so this exercise like detachment,
meaning that whatever is going on,

366
00:26:14,759 --> 00:26:19,630
to go in the world, to do,
the this, and self-image,

367
00:26:19,630 --> 00:26:22,082
self-image, self-assessments,

368
00:26:22,082 --> 00:26:29,200
all of this is a play of the mind,
is mind states.

369
00:26:29,200 --> 00:26:35,860
And it has to realise that
all states are changeful, okay,

370
00:26:35,860 --> 00:26:41,110
and that it can witness them,
it can observe them, without being them.

371
00:26:41,110 --> 00:26:46,279
In fact, you can only observe something
because you're not it, actually.

372
00:26:46,279 --> 00:26:54,260
And that there's a capacity
even in the person to observe,

373
00:26:54,260 --> 00:26:59,310
and in observing them
it knows that it's not them.

374
00:26:59,310 --> 00:27:03,900
And that characteristic is like its parent.

375
00:27:03,900 --> 00:27:08,264
You see, the person, the characteristic
of looking and realising that,

376
00:27:08,264 --> 00:27:14,910
'Whatever I see is only an impression,
a thought, and a feeling,

377
00:27:14,910 --> 00:27:19,220
but it's not what I am,'
that's called awakening

378
00:27:19,220 --> 00:27:22,750
It's waking up to the fact that nothing out here

379
00:27:22,750 --> 00:27:25,130
comes through the mind or the senses,

380
00:27:25,130 --> 00:27:30,210
nothing of there can be fundamental to me.
All of it is changing.

381
00:27:30,210 --> 00:27:36,460
And even myself as the person
who is looking and knowing this,

382
00:27:36,460 --> 00:27:40,603
it's like on the verge of this way - world.

383
00:27:40,603 --> 00:27:43,590
This way - into the abyss of the Self.

384
00:27:43,590 --> 00:27:46,380
Because it has a capacity that when it looks

385
00:27:46,380 --> 00:27:52,050
and is not identified with what it sees
or what its experience is,

386
00:27:52,050 --> 00:27:55,880
each thing comes, like life is saying,
'This thing and this thing.'

387
00:27:55,880 --> 00:28:00,450
And it's saying, 'No, it's not this.
It's not this. What I am is not this.'

388
00:28:00,450 --> 00:28:07,580
As you keep doing that, it naturally
comes back to its original Self-awareness.

389
00:28:07,580 --> 00:28:10,469
And I say, Self-awareness,
non-dual Self-awareness,

390
00:28:10,469 --> 00:28:14,220
like not one thing, not a divided union,

391
00:28:14,220 --> 00:28:17,970
but a harmony comes back into realising,

392
00:28:17,970 --> 00:28:22,100
'But here nothing is happening to me.'

393
00:28:22,100 --> 00:28:25,078
When I go into the mind, into identity,

394
00:28:25,078 --> 00:28:27,630
then happenings becomes relevant.

395
00:28:27,630 --> 00:28:33,170
But if I even can observe
and be aware of even my person,

396
00:28:33,170 --> 00:28:37,960
which is like my person is like the...

397
00:28:37,960 --> 00:28:43,370
What you call this?
The binoculars that sees the world,

398
00:28:43,370 --> 00:28:45,560
but the person who sees the world

399
00:28:45,560 --> 00:28:48,140
is also seen from the place of the Self.

400
00:28:48,140 --> 00:28:54,320
When it knows this, it's coming back into
conscious harmony.

401
00:28:54,320 --> 00:28:56,930
That's all the thing of detachment is.

402
00:28:56,930 --> 00:29:01,060
You don't have to kill anything.
It's just understanding.

403
00:29:01,060 --> 00:29:05,240
The realisation of the Self
is a journey of understanding,

404
00:29:05,240 --> 00:29:07,860
and understanding your misunderstanding.

405
00:29:07,860 --> 00:29:10,689
So it's simple. Unless we get it,
it might seem,

406
00:29:10,689 --> 00:29:14,490
'It's the most complex thing.' Why?
Because you're not used to doing it.

407
00:29:14,490 --> 00:29:18,810
You're looking—each one is
used to looking forward, looking outward.

408
00:29:18,810 --> 00:29:22,500
Even sometimes when you think
we're looking inward into our mind,

409
00:29:22,500 --> 00:29:25,461
it's still outward from the inner Self.

410
00:29:25,461 --> 00:29:28,260
Q1: Yeah, and this happens a lot,

411
00:29:28,260 --> 00:29:33,220
because I go in, in and then it's the body.

412
00:29:33,220 --> 00:29:36,390
I cannot go beyond.
M: You're in the body-mind.

413
00:29:36,390 --> 00:29:40,110
But something behind that knows this thing.

414
00:29:40,110 --> 00:29:44,680
The mind cannot make an ultimate realisation

415
00:29:44,680 --> 00:29:48,480
without becoming the realisation.

416
00:29:48,480 --> 00:29:53,930
The mind or the person
cannot come to ultimate realisation

417
00:29:53,930 --> 00:29:57,410
and remain independent of that realisation.

418
00:29:57,410 --> 00:30:04,780
The more it becomes aware,
the more it finds it is. Not that it has.

419
00:30:04,780 --> 00:30:08,630
And this is very significant thing.

420
00:30:08,630 --> 00:30:13,910
Nobody can have the realisation
and be somebody who has realisation.

421
00:30:13,910 --> 00:30:17,130
What it means is that, the idea of yourself

422
00:30:17,130 --> 00:30:21,350
as being only the person,
subsides again, and is seen,

423
00:30:21,350 --> 00:30:26,520
it is seen as also the most subtle object.

424
00:30:26,520 --> 00:30:31,350
This subtle object of a person
is behaving like a subject,

425
00:30:31,350 --> 00:30:34,330
and that everything in its world is the object.

426
00:30:34,330 --> 00:30:38,440
But to the Self, it also is the first object.

427
00:30:38,440 --> 00:30:44,900
The first object shines as this feeling 'I',
'I am here'.

428
00:30:44,900 --> 00:30:48,870
You know, 'Mia!' 'Yeah, I'm here.'
What it means, 'I am here'?

429
00:30:48,870 --> 00:30:53,260
The reference normally is, 'Look, I'm over here.

430
00:30:53,260 --> 00:30:56,590
And this is okay, this is normal,
this is the only place

431
00:30:56,590 --> 00:30:59,160
where language can exist, in that way.

432
00:30:59,160 --> 00:31:01,990
The language is for the sense of the person

433
00:31:01,990 --> 00:31:07,090
having relationship with what it likes or dislike.

434
00:31:07,090 --> 00:31:10,070
Actually, there's nothing wrong
with this, ultimately.

435
00:31:10,070 --> 00:31:12,790
Because even as you wake up
again to realise that,

436
00:31:12,790 --> 00:31:16,410
whatever happens, it's seen from this place.

437
00:31:16,410 --> 00:31:18,810
But this place cannot be seen,

438
00:31:18,810 --> 00:31:23,930
and that I can only really be this place.

439
00:31:23,930 --> 00:31:27,945
Then when you really know this,
the dynamic expression of this,

440
00:31:27,945 --> 00:31:31,429
which is like of being a person,
that can still play,

441
00:31:31,429 --> 00:31:34,890
but it won't have that delusion in it.

442
00:31:34,890 --> 00:31:38,820
Q1: Yes. This delusion has to go.

443
00:31:38,820 --> 00:31:41,901
M: No, it needs to be understood.
Q1: Yeah.

444
00:31:41,901 --> 00:31:44,760
M: It doesn't go. Why it needs to go?

445
00:31:44,760 --> 00:31:47,883
Because you are combining it with your identity

446
00:31:47,883 --> 00:31:50,390
and it hurts like, 'No, no, no, no.'

447
00:31:50,390 --> 00:31:53,510
But all this now,
you're going to see all of this

448
00:31:53,510 --> 00:31:56,250
are constructs of the mind.

449
00:31:56,250 --> 00:32:00,306
And the self is just a psychological portrait

450
00:32:00,306 --> 00:32:03,360
of the mind, of the person.

451
00:32:03,360 --> 00:32:07,820
But the inner being, which has no shape,
you can't identify and say,

452
00:32:07,820 --> 00:32:11,070
'Ah I found the inner being.'
You cannot do that.

453
00:32:11,070 --> 00:32:16,160
Because anything you can do that with,
is an object in the perception.

454
00:32:17,980 --> 00:32:20,160
M: You got it, isn't it?
Q1: Yes.

455
00:32:20,160 --> 00:32:24,760
M: Okay. So okay, so prove your problem.
Go on.

456
00:32:41,920 --> 00:32:45,880
You see, you will need to sit with this,
more and more.

457
00:32:45,880 --> 00:32:49,600
Because it's like shape shifting.
One minute you think you're looking

458
00:32:49,600 --> 00:32:55,200
and the next minute you're involved, invested.

459
00:32:55,200 --> 00:33:02,410
Don't get angry about this,
because it's been happening for lifetimes.

460
00:33:02,410 --> 00:33:04,680
So, let it happen, it's okay.

461
00:33:04,680 --> 00:33:08,300
Just keep seeing, but wait a minute,
this can be seen also.

462
00:33:08,300 --> 00:33:13,990
The most intimate
is also an object of perception.

463
00:33:13,990 --> 00:33:18,430
The most intimate,
because 'intimate' means at least two.

464
00:33:18,430 --> 00:33:22,350
If there's not two, there is no intimate.

465
00:33:28,257 --> 00:33:34,120
Can you be confused, 'you',
in the light of what I'm sharing?

466
00:33:34,120 --> 00:33:36,900
Q1: No, no.
M: Thank you.

467
00:33:36,900 --> 00:33:40,050
But you can be aware of confusion.
Q1: Yeah.

468
00:33:40,050 --> 00:33:44,520
M: If you can be aware of confusion
without identifying with confusion,

469
00:33:44,520 --> 00:33:47,500
are you cheating?

470
00:33:47,500 --> 00:33:50,350
Q1: No, no. [laughs]

471
00:33:52,459 --> 00:33:54,969
M: Very good.

472
00:33:56,920 --> 00:34:01,620
So let's start again from the beginning.
What's your problem?

473
00:34:09,700 --> 00:34:16,420
Q1: That when I do this exercise,
I believe I need to find something.

474
00:34:16,420 --> 00:34:20,873
M: 'I' being what? Qualify your status here.

475
00:34:20,873 --> 00:34:22,870
Q1: The person.

476
00:34:22,870 --> 00:34:26,090
M: When the person do the exercise?
Q1: Yeah.

477
00:34:26,090 --> 00:34:31,380
M: There's another word for person
in this exercise,

478
00:34:31,380 --> 00:34:34,170
I would call it,

479
00:34:34,170 --> 00:34:42,900
when the personalised intelligence of the truth,

480
00:34:42,900 --> 00:34:48,100
when the personal intelligence of God

481
00:34:48,100 --> 00:34:54,820
gets confused with its projections,
then it's like it's lost to itself.

482
00:34:54,820 --> 00:34:57,110
It's like it's lost to itself.

483
00:34:57,110 --> 00:35:01,980
When that loss to itself becomes painful,

484
00:35:01,980 --> 00:35:07,570
you're on the brink of awakening.
You understand?

485
00:35:07,570 --> 00:35:12,070
Because if you're not troubled by it,
then you will not go beyond it.

486
00:35:12,070 --> 00:35:17,210
Q1: When it's just pain, pain, pain. [laughs]

487
00:35:17,210 --> 00:35:22,430
M: 'No pain, no gain,' they say.
You have to...

488
00:35:22,430 --> 00:35:28,020
It's like, in a way,
you're giving birth to yourself.

489
00:35:28,020 --> 00:35:35,540
Q1: Because I sit and I do,
but I feel like there is no result.

490
00:35:35,540 --> 00:35:39,550
M: You, again, who is sitting and looking, is what?

491
00:35:39,550 --> 00:35:42,740
Q1: The person.
[laughter]

492
00:35:45,040 --> 00:35:47,878
M: Does it matter that
we are catching it like that?

493
00:35:47,878 --> 00:35:49,980
That it's the person doing it,

494
00:35:49,980 --> 00:35:54,320
and that what the person cries about today,
laughs about another moment,

495
00:35:54,320 --> 00:35:56,880
that it's not consistent.

496
00:35:56,880 --> 00:36:01,100
And even if it says, 'Eureka, I found the Self!'
Can it be true?

497
00:36:01,100 --> 00:36:03,530
Q1: No.
M: Why not?

498
00:36:03,530 --> 00:36:06,080
Q1: Because it cannot be seen.

499
00:36:06,080 --> 00:36:10,308
Q1: And if it lends to some illusion of...

500
00:36:10,308 --> 00:36:14,620
M: So then what's the practice for?

501
00:36:18,280 --> 00:36:22,720
Q1: To become aware of all this—

502
00:36:27,740 --> 00:36:34,170
wrong ideas.
M: Yeah, that's one way we can put it.

503
00:36:34,170 --> 00:36:36,950
Tell me another way we can put it.
That's good.

504
00:36:36,950 --> 00:36:41,040
I take that, to become aware
of all these kind of little—

505
00:36:41,040 --> 00:36:46,790
all these little kind of distortions
of understanding,

506
00:36:46,790 --> 00:36:51,020
to become aware of them.
More subtle than that.

507
00:36:51,020 --> 00:36:56,780
By becoming aware of them,
you become aware of what?

508
00:36:56,780 --> 00:37:01,720
Q1: Of that which is seeing.
M: Is seeing, yeah.

509
00:37:01,720 --> 00:37:07,140
How can you become...
be aware of it phenomenally?

510
00:37:07,140 --> 00:37:09,930
Can you become aware of it phenomenally?

511
00:37:09,930 --> 00:37:12,010
Q1: No.
M: No.

512
00:37:12,010 --> 00:37:15,460
So therefore, you become aware of what?

513
00:37:15,460 --> 00:37:20,790
Q1: It feels like it's just the moments
of this awareness.

514
00:37:20,790 --> 00:37:25,222
M: Yeah. It will flicker before,
because you're not used to it.

515
00:37:25,222 --> 00:37:27,964
The reflex is used to going out and connecting

516
00:37:27,964 --> 00:37:31,350
with objects of projections
and perception, used to that.

517
00:37:31,350 --> 00:37:35,230
But now I'm asking you to...
All this is happening for everyone.

518
00:37:35,230 --> 00:37:38,570
And even the one who says,
'But this is happening to me,

519
00:37:38,570 --> 00:37:42,230
and I find it frustrating!'
With where I'm asking you to do,

520
00:37:42,230 --> 00:37:48,050
is to see that that also
is an aspect of the mind.

521
00:37:48,050 --> 00:37:51,300
But all of these aspects, they came originally

522
00:37:51,300 --> 00:37:55,920
from out of this projection forward.
Can you see?

523
00:37:55,920 --> 00:37:57,940
Q1: Yeah.
M: Yeah.

524
00:37:57,940 --> 00:38:06,466
And that the real opportunity
is in seeing this.

525
00:38:06,466 --> 00:38:10,200
But still something is feeling,
'No, but mind is still troubling.

526
00:38:10,200 --> 00:38:15,600
Mind is still troubling.'
No, don't worry. It's troubling who?

527
00:38:15,600 --> 00:38:20,200
Who is the mind troubling?

528
00:38:20,200 --> 00:38:23,906
We can say together after three. One, two, three.
Q1: No one.

529
00:38:23,906 --> 00:38:27,420
M: The person. Oh, no one!
Oh, you beat me to it!

530
00:38:27,420 --> 00:38:31,290
It's troubling no one!
It's troubling no one.

531
00:38:31,290 --> 00:38:35,570
That's a better answer than the person.
[Questioner laughs]

532
00:38:35,570 --> 00:38:37,630
M: You see this?
Q1: Yeah.

533
00:38:37,630 --> 00:38:39,760
M: Okay.

534
00:38:40,810 --> 00:38:43,830
So now what?

535
00:38:47,590 --> 00:38:51,780
It's enough or not enough?

536
00:38:54,480 --> 00:38:57,401
Q1: I don't know.

537
00:38:57,401 --> 00:39:02,600
M: Who is saying? Who is...
Where this answer is coming from?

538
00:39:07,000 --> 00:39:10,600
I can accept it, or I can question it,
'I don't know.'

539
00:39:10,600 --> 00:39:15,150
'I'-who don't know?

540
00:39:15,150 --> 00:39:17,770
Q1: It's the person.
M: It's the person.

541
00:39:17,770 --> 00:39:19,840
Q1: Yeah.
M: Yeah, sure?

542
00:39:19,840 --> 00:39:23,377
Q1: No. [laughs]
M: It can be from the person.

543
00:39:23,377 --> 00:39:26,080
If you say it's from the person, okay,

544
00:39:26,080 --> 00:39:28,870
then I would say, You give me one more move.

545
00:39:28,870 --> 00:39:34,450
But what's aware that it's coming from the person?

546
00:39:34,450 --> 00:39:39,360
Q1: Yes. Something feels like it's not satisfied,

547
00:39:39,360 --> 00:39:45,540
but I should not go after.

548
00:39:45,540 --> 00:39:49,290
M: Yes. This is a powerful seeing,

549
00:39:49,290 --> 00:39:51,830
'Something feels not satisfied.'

550
00:39:51,830 --> 00:39:57,430
That which feels not satisfied,
it's personal or impersonal?

551
00:39:57,430 --> 00:40:00,750
Q1: It's personal.
M: Personal.

552
00:40:00,750 --> 00:40:04,220
You see, if that gets you each time,
like the person goes,

553
00:40:04,220 --> 00:40:09,850
'Yeah, I know, Guruji,
but, you know, can't get... ' Who's speaking?

554
00:40:09,850 --> 00:40:12,650
Q1: Person.
M: Yeah.

555
00:40:12,650 --> 00:40:15,330
So we will finish on that note?

556
00:40:15,330 --> 00:40:21,810
Q1: Uh, person? No. [laughs]
M: Thank you. Okay. Where?

557
00:40:29,300 --> 00:40:33,730
What does finish mean?

558
00:40:33,730 --> 00:40:37,977
Q1: Just this conversation.
Finish the conversation.

559
00:40:37,977 --> 00:40:43,810
M: The conversation can finish
in its oral manifestation.

560
00:40:43,810 --> 00:40:46,680
It may go to be some kind of little stuff

561
00:40:46,680 --> 00:40:49,890
in the mind that feels like,
'Yeah, I don't know.

562
00:40:49,890 --> 00:40:53,130
I had a talk with Mooji,
and it was really clear,

563
00:40:53,130 --> 00:40:56,120
but now it's not clear.' Is report from?

564
00:40:56,120 --> 00:40:58,430
Q1: The mind.
M: From the mind.

565
00:40:58,430 --> 00:41:02,150
And it is that ultimate?
Q1: No.

566
00:41:02,150 --> 00:41:06,370
M: No. What is ultimate?

567
00:41:06,370 --> 00:41:09,640
Q1: That which is aware of this.

568
00:41:09,640 --> 00:41:12,350
M: Yes, yes.

569
00:41:12,350 --> 00:41:15,880
M: Which is where?

570
00:41:15,880 --> 00:41:18,880
Q1: It's nowhere.

571
00:41:18,880 --> 00:41:22,310
M: Why are you smiling?
[Questioner laughs]

572
00:41:28,700 --> 00:41:34,270
So, you have a problem?

573
00:41:34,270 --> 00:41:37,630
Q1: No.
[Laughter]

574
00:41:37,630 --> 00:41:42,870
Can you, from this place of answering,
ever have a problem?

575
00:41:42,870 --> 00:41:45,719
Q1: No. No.

576
00:41:51,110 --> 00:41:56,139
M: Are you sad or happy about this?

577
00:41:59,750 --> 00:42:02,759
Q1: Nothing.
M: Very good.

578
00:42:04,920 --> 00:42:08,929
More subtle than even happy.

579
00:42:13,510 --> 00:42:17,109
Yeah. We're good?

580
00:42:19,690 --> 00:42:22,790
If you go walking
and the mind comes again and says,

581
00:42:22,790 --> 00:42:26,780
'I can't remember anything about that.

582
00:42:26,780 --> 00:42:30,697
I'm going to try and see if I can
get that mood back.' Was it a mood?

583
00:42:30,697 --> 00:42:34,240
Q1: No.
M: It's not a mood. [laughter]

584
00:42:34,240 --> 00:42:38,740
Can you lose this?

585
00:42:38,740 --> 00:42:40,960
Q1: No.
M: No.

586
00:42:42,430 --> 00:42:46,489
Can you possess this?
Q1: No.

587
00:42:49,620 --> 00:42:52,619
M: Very good.

588
00:42:56,470 --> 00:42:59,050
I'm happy. Very good.

589
00:42:59,050 --> 00:43:02,740
So, the rest I don't have to read, no?

590
00:43:02,740 --> 00:43:06,938
[Reads letter] 'I don't know how to
be aware that I am aware.

591
00:43:06,938 --> 00:43:09,030
[Questioner laughs]

592
00:43:09,030 --> 00:43:14,900
I still see this 'I'-identity as real.
Please help, Mia.'

593
00:43:14,900 --> 00:43:17,040
Do we need?
Q1: No.

594
00:43:17,040 --> 00:43:21,900
M: Very good. Can I keep it?
Q1: Yes. I mean, throw it.

595
00:43:21,900 --> 00:43:25,379
M: Throw it, keep it.
I'm happy you're like this. It's good.

596
00:43:25,379 --> 00:43:31,620
Q1: You don't need to keep it.
M: Because this, [touches letter]

597
00:43:31,620 --> 00:43:37,389
I call it an auspicious reaching out
to clarify something.

598
00:43:37,389 --> 00:43:42,271
And to that extent, it's very...

599
00:43:42,271 --> 00:43:44,830
I mean, it's not a game.

600
00:43:44,830 --> 00:43:50,789
We can say it is like a game,
but it's not a cynical game.

601
00:43:50,789 --> 00:43:57,319
It's, you may say, a game or a play or

602
00:43:57,319 --> 00:44:02,320
something that needs to happen

603
00:44:02,320 --> 00:44:06,530
to the human expression of consciousness,

604
00:44:06,530 --> 00:44:11,300
when it comes to a stage where
its world is not working.

605
00:44:11,300 --> 00:44:14,240
And I don't see that as a disaster.

606
00:44:14,240 --> 00:44:18,140
I see it as opportunity
to look behind the scene.

607
00:44:18,140 --> 00:44:23,150
Q1: Yes, yes. I want to take
every opportunity to look.

608
00:44:23,150 --> 00:44:27,080
M: Okay. Now? Right now?

609
00:44:27,080 --> 00:44:30,930
Q1: Always, yeah, now.
M: Yeah. Okay.

610
00:44:30,930 --> 00:44:33,860
Do you need to look further now?

611
00:44:33,860 --> 00:44:36,825
Q1: I can do, yeah.
M: Yeah.

612
00:44:36,825 --> 00:44:40,460
M: Yeah. Good.
Q1: Yeah, yeah. [laughs]

613
00:44:40,460 --> 00:44:44,599
M: Thank you. Very good.

614
00:44:47,660 --> 00:44:50,396
And you don't need to talk
to anybody about it.

615
00:44:50,396 --> 00:44:53,706
Just you sit with that, and watch.

616
00:44:53,706 --> 00:45:00,790
And however tricky the mind can be,
you remember, it is secondary.

617
00:45:00,790 --> 00:45:04,100
That which is primary, is seeing that.

618
00:45:04,100 --> 00:45:08,090
And the mind can come in the form
of thought or moods or sensation,

619
00:45:08,090 --> 00:45:10,850
it can appear like confusion,

620
00:45:10,850 --> 00:45:16,390
it appears as identity,
but it's still only appearing.

621
00:45:16,390 --> 00:45:21,680
Can the Self appear? No.

622
00:45:21,680 --> 00:45:26,659
So it causes the appearing
of the mind play and the diversity.

623
00:45:26,659 --> 00:45:32,160
But it itself is indescribable actually.

624
00:45:34,510 --> 00:45:38,300
So at this point I would say,
sit and contemplate that.

625
00:45:38,300 --> 00:45:41,430
Yeah. That's all you have to do.

626
00:45:41,430 --> 00:45:47,390
You see, it sounds as though from what
you write, somebody might think,

627
00:45:47,390 --> 00:45:51,080
'Wow, I feel she's in real trouble.'
But for me, I think, what a opportunity,

628
00:45:51,080 --> 00:45:53,800
I got to find out from you,
we can look together.

629
00:45:53,800 --> 00:45:57,890
And it's all in you. It's all you.

630
00:46:02,180 --> 00:46:04,244
Very good.

631
00:46:05,474 --> 00:46:08,734
Would you like some tea or something?
Did you get something or are you okay?

632
00:46:08,734 --> 00:46:12,800
Q1: I think I have some food waiting for me.
M: Go and eat the food now, it's cold.

633
00:46:12,800 --> 00:46:16,220
That's the only food
that's worth eating cold right now.

634
00:46:16,220 --> 00:46:18,484
Q1: It's...

635
00:46:18,484 --> 00:46:24,030
M: Thank you. Wonderful, darling.
Thank you, thank you, thank you,

636
00:46:24,030 --> 00:46:28,430
Q1: Thank you so much.
M: Yes. See you in a bit.

637
00:46:28,430 --> 00:46:32,470
Okay. Okay.
Q1: Thank you.

638
00:46:37,580 --> 00:46:40,090
M: If you are earnest, then you must do.

639
00:46:40,090 --> 00:46:42,590
You can walk the same road.

640
00:46:42,590 --> 00:46:45,819
It's fresh every time.