Rishikesh, India Learn to Observe:
This Is a Great Step Into Awakening 27 February 2020 / Satsang Excerpt
(with subtitles) [Questioner] Mooji,
I am Vishal from Mumbai. I love you! [Mooji] I love you too.
[Q.] I love you. [Q.] I have been planning to come for the satsangs for the past many years, and I used all my free will to try to come,
but I could not. [Q.] And this year I had no plans.
[laughter] [Q.] But I am here.
[Mooji] Achha. [Q.] I feel hopeless,
because all the plans I make don't fructify, and what I don't make, they fructify. I sometimes feel like a puppet. I feel that I have no control over my life,
or the life of anyone else. [Mooji] That is a good thing.
[laughter] [Q.] So, my specific question, which has been haunting me
for the last so many years, and even though many people have asked you, but I am a lawyer,
so I may be able to ask in a different way the same question. Do I have free will?
Or am I completely predestined? Because I feel that I have no free will. And I read Ramana Maharshi,
I read Nisargadatta Maharaj, I read the Bhagavad Gita. Krishna tells Arjun,
'You are not going to kill them, I have already killed them.
Mr Arjun, you are not the doer!' I read Ramana Maharshi,
and in one of the books written about him, similar things that he says, that
maybe you are not the doer. I don't know,
maybe my interpretation may not be fine, but Mooji, can you in just 'Yes' or 'No',
[laughter] just 'Yes' or 'No',
[laughter] without explanation ...
[laughter] [Mooji] So you give me no free will.
[laughter and applause] [Q.] Explanation can maybe come afterwards, but
[laughter] just in one single word, 'Yes' or 'No',
tell me this. [Mooji] Lawyer.
[laughter and applause] [Q.] Can you just answer this question? Do I have any free will? It is a simple question, Mooji. [laughter] [Mooji] Yes and no.
[laughter and applause] [Q.] It's not fair.
[Mooji] That is the trouble, you see. [M.] You have limited expression of will,
but not complete free will. No one can contest that. You may have the free will
to desire and to dream, but you don't have the free will and the power to make your dream come true
in the way that you want. In fact, the whole thing about will and the one who will or won't is illusory, but perhaps it is too early to say that. Some other things have to be understood, which, when they are understood, would also remove the dilemma and misconceptions, and leave you very happy, quiet and free. [Q.] You spoke about the Is-ness.
Is-ness is everywhere, and we are also Is-ness. So, if Is-ness is doing everything,
then what are we doing? [Mooji] 'We' being what? Just to try and define when you say 'we' or 'I', what are you referring to? We can slow down because it is important. I would rather not spend
a long time over something. If we can get there in the shortest, simplest way,
I prefer that. When you say 'I' or 'we',
what are you referring to, precisely? [Q.] I do understand that I am not the body. I also understand that I may not be the mind, even though it troubles me so much,
but that is the question ... [M.] 'You', who are troubled by the mind,
are what? Clearly, you are not
identifying yourself as mind, as you say that you are troubled by the mind. So what could you be
that is troubled by the mind? [Q.] The watcher. Somebody is continuously watching,
that's for sure. [Mooji] Is that, which is watching detachedly,
troubled by the mind? [Mooji] Can that, which is observing the mindflow without attachment and without identity, simple, clear, sober observing, can that be affected or troubled by the mind? [Q.] I'm not sure,
but are these thoughts which come to me, are they coming from this so called ... I don't know what name to give it, so we use the word 'Is-ness',
like you usually do. Mooji, is this giving me the thoughts? For example, how did I come this year? I got a thought, some things happened. So, how did it happen?
Was it the Is-ness which made things happen? [Mooji] This line is a very complicated route. I would rather ...
There are some questions, let's put them into two categories, for now. There are questions which are knowledge questions,
which you can ask, 'How did this happen?'
'How does that work?' And so on. I would call them knowledge questions. And I would put another form of questions
as freedom questions. Questions concerning,
'Yes, I am not able to control the mindflow, my thoughts, feelings and sensations. I have no control, it seems,
over important things in my life. And I wish to go beyond that. I have heard that there is a state of freedom. Please, how can I attain this state?' Those are called freedom questions.
They are quite broad also. If we are going to talk about knowledge questions, of course, the mind is happy there, because it is not threatened
by a knowledge question. But about freedom questions, I have put that at a higher place,
whereby one is searching to be free from the intimidation of the mind,
so to speak, or feeling harassed or agitated,
and wants to come away from that state. Those questions are pointed towards liberation from the influence or the hypnosis
of the psychological identity. Which question would you want to put to me? [Q.] I leave it to you,
I just want to discover that Is-ness, and I am here for that. So, hopefully, I will not continue
the line of knowledge questions, because I do understand that
that may not lead me to the freedom path. [M.] Maybe much later
it might come around to that, but in the time we have here ... [Q.] So I will not waste time
with another question, but thank you so much
for giving me a, 'Yes and no' answer. But hopefully,
I will figure it out somewhere on my own. Thank you so much, I again repeat,
I love you, Mooji. I love you. [Mooji] You can't go like that.
[laughter] [Q.] I am a true seeker! I am a true seeker. [Mooji] A true seeker would not go like that. [M.] You came here all the way from Mumbai. I don't know how much time you have here. How much time do you intend to stay here? [Q.] I don't know, Mooji.
[M.] That's true. You don't know. [Q.] Everything is spontaneous.
After hearing you I've stopped planning. I don't know what will happen
in the evening, tomorrow, the day after. [Mooji] Is that a cause for worry,
or for relaxation? [Q.] I am relaxed now.
Earlier I used to be a control freak. I used to sit on a plane
and I wanted to fly the plane. [laughter] [Q.] I'd sit in the back of a car and I wanted to tell the driver
how to drive the car. I wanted to control everything and I got stress! Then I went to a doctor and he said,
'You have stress'. I said, 'I know'.
[laughter] He said, 'Relax!'
And I said, 'I don't know how to relax'. That is when Mooji came into my life. I have learnt to relax,
but I cannot let go. I cannot surrender. I have issues in surrendering, because I am so much used to
controlling everything. [Mooji] But you say that
controlling isn't working anymore. [Q.] Yes, now there is a little improvement,
that I can let go. I don't plan too much
because I realised that planning is useless. But I still don't know how to just let go. [Q.] My mind is chattering like a monkey.
[Mooji] Aha. [Mooji] If you cannot let go, what about let be? Meaning, let things be as they are,
be aware of them, and you can also become aware of ...
If I say to you, just let things be, leave things as they are, learn to observe for a little bit.
Learn to observe. This is an excellent, great step
in awakening to the Truth. Learn to observe without interfering, for a while. Just observe, first of all,
what is playing around you. Just be aware of that,
but don't try to manipulate. We know that it doesn't work.
Just be aware first, pay attention, and be also aware when reactions arise from you to want to control something,
so you are observing that also. But don't log in to that pull,
don't be sucked into anything. Simply observe with detachment,
or with neutrality. Is it a good point? [Q.] Yes.
[Mooji] Yes. [M.] By doing that, at first you will see that maybe there seem to be so many things happening. So much, sometimes, when it gets too much, it actually becomes easier
to pay attention to yourself. If the traffic becomes too much,
you can't keep up and the mind wants to count,
and I say, no, don't count. Simply be aware that
all this is coming and going. Everything you see, everything you experience
is coming and going. Be very clear about that.
Everything is coming and going. Now, you don't have to keep on
watching that forever. Watch enough to recognise that
what you are seeing, what you are observing is not stationary,
is not stable. Whether it is on this side of the eyes
in terms of the movements in life, or behind the eyes
in the realm of thought and feeling, all are observable. Just observe. OK? Then at a certain point,
if you observe with detachment, your observing energy, some energy, will come back to the place of the observer, and you start to become aware
of the environment of the observer. [M.] Do you understand this?
[Audience] Yes. [Mooji] That is very important,
because right there and then you will feel the presence of grace
in the form of peace and some spaciousness, a lightness. The sense of fear or agitation
will start to drift away. And you will become increasingly clear that there is only a sense of presence
right in the place of 'I'. Where 'I' is, 'I' and presence become one. These are the most significant early steps that
you can take. Then you become aware that everything is occurring
within and to that sense of presence. The 'I', naturally the feeling 'I' is there,
even before knowledge. In fact, the 'I' is the first knowing,
the first knowing. It is the unlearnt and unconditioned way in which you know your existence.
It is the first knowing. The arising of 'I' is the first knowledge. It is there before the sense of 'you', because 'you' is relative to 'I'. It is 'I' that sees the sense of 'you'. Actually, there is no 'you', there is only 'I'. Because when you say, 'I can see you', the knowledge in that form
is also knowing itself as 'I'. If you understand this simple thing, it will also begin to reveal more of its mystery, which will deeply please you
and give you a lot of encouragement, and you will become naturally more and more attracted to that state of peace. Even as we are speaking now
and you are listening, it is already spreading inside you. [Mooji] A natural feeling of being. [Q.] I have been trying to do this
with watching my breath and trying to be as present as possible, not rolling in the past
or thinking of the future. [Mooji] OK.
[Q.] Trying to be as alive and as present [Q.] in the present moment,
I've been trying to do that through meditation techniques,
watching the breath ... [Mooji] And what is the result of it? [Q.] The result is that
I get temporary relief-ness, and I am able to maintain it for maybe sometimes two minutes, five minutes. [M.] What happens if relief,
which is the fruit of that exercise, what happens if even the feeling of relief
is also observed? [Q.] Can you repeat the last part? [M.] Yes. You say that
after the practice of this, the outcome is that you feel a little relief. Maybe it doesn't last for very long,
but relief is experienced, and normally at this point
many people take that as the prize and say, 'Ah now, thank you, I have got my relief'. But I will press you a little further to say, don't get excited, relief also is observed. Then, when you pay attention to see
relief also is something observable, and you don't just combine yourself with relief, the space in which relief is experienced becomes very, very, very alive for you. You cannot just call it relief. And continue like that. What else comes? Maybe relief comes and then relief goes. Relief going is also observed. That which observes
relief coming and relief going, that does not come and go. Pay attention to that. It does not have any shape or form.
It is not a concept. Pay attention to that. Just paying attention is yielding, is giving back
a tremendous awareness of your Self. [Mooji] That is the real fruit
of spiritual pursuit. [Mooji] Otherwise, mind arises as judging, 'I felt relief, but it was only for ten minutes! Then more things come,
and then after that this thing ...' The mind will come
and it is going to ramble on, and because you prematurely abandon
your observing, the mind takes over and says, 'Yes, well, it's not so successful,
because all this is happening again'. The same mind is doing it. [Q.] So, is it possible
to remain in this state for 24 hours? [Mooji] No. No. There is no need! First of all,
if you are hungry and you go fishing, and you are fishing out there, after you catch the fish,
do you have to stay all day? No, you catch your fish, it is OK for now. Eat your fish.
What I mean by this is to really ... [M.] Can you still follow with me?
[Questioner nods yes] [Mooji] Yes. When you are observing like that, what is happening is that you are protecting, in some way,
your field of being, so it is not intruded upon by the mindflow. You are becoming much more Self-aware. Not object-aware, but Self-aware. And this Self-awareness
is what you are longing for. [Q.] Right.
[Mooji] Once you feel this, [Mooji] if there is more,
you will enjoy also observing. You will enjoy this play of observing. It's not a task, it becomes a joy. Because each time you look,
but you don't identify with what you see ... In the beginning, it might feel difficult,
because the reflex of habit is to keep going back
to the old identity as a reference point. But as you observe with detachment, you'll become aware of just the spaciousness
in the place where you are. So you will become naturally attracted
to that state and you will want to be there more. It is a natural attraction,
not a fatal attraction. [Q.] So, when I feel good in such a state, should I label it as good
and actually feel good? Because my goodness is immediately followed by its dual thing of not feeling so good. [Mooji] Yes. Pay attention now. When that sense, that spaciousness,
that joy is felt inside, what it is actually doing,
it is not building up the person, it is weakening the personal sense,
which is the cause of much mischief. There is a sense of goodness, of lightness, as you keep on just observing that,
don't try to make it anything. Just observing. Then it will convert the 'I', that has become the person
who wants to control, into the presence which observes,
and radiates peace. [Q.] Can I say that when I am fully aware, the mind, at that time, does not exist? [Mooji] When you are aware it means that
you are Self-aware. You can be aware of the mind,
but you are not sucked into the mindflow. You are able to observe it, but with detachment. When you observe anything with detachment, you keep the power of your presence. When you observe something
with interest or desire, you haemorrhage energy, and the energy goes and it is just dissipated,
and it is lost quickly. [Q.] Thank you.
[Mooji] Very good. [Mooji] Please tell me,
what is your state of being now, as a result of looking like this? [Q.] I am extremely present [Q.] and I am just listening without thinking.
[Mooji] Yes. [Q.] I repeat, I'm listening without thinking
because I am hoping that some word or words
may trigger something inside me, which my Is-ness already knows. [Q.] And I might just discover ... [Mooji] This 'I' that is on duty now, looking to see, 'What will benefit me?'
He is going to cause trouble. This I-feeling that arises,
don't identify with that, don't put yourself in this position,
because it is not a good assessor. It is also very emotionally unstable. It will feel, 'Yes, I am now, Oh, oh!' [joy] The next minute 'No!' [despair] Don't give the measuring to that one. Let that one itself be measured, meaning that you are aware of that state, but don't identify. In fact, as far and as long as possible don't identify with anything or as anything. There is a spaciousness which is present with you.
Don't go into shape. When you go into shape, you come into time, situation, change;
all these things come. [Q.] So, when I do that,
I feel scared that I may go mad. I feel that I might become a zombie.
I might forget who I am. [M.] Yes. The mind is going to throw
some mud at you for a while, and you have to take it, for a bit. It also will begin to come up like this
in the form of ... This thing for instance, what you mentioned,
like, 'I am going mad', that is what comes up when you feel that you are losing the sense of control. We are obsessed with control because of the fear that
life is always on the verge of some chaos, and you have to control,
otherwise everything will fall apart. That is an illusion and a delusion which is perpetuating a state of sadness in you. What happens is, when these states come,
as you are relaxing, the next charge of stress is coming
like, 'You are going to go crazy!' And what happens is that
you quickly believe these thoughts, and you believe them into existence,
and they become your experience. You are not going mad.
In fact, you are already mad. [laughter] You are becoming sane,
but you don't know that yet, because you have associated being in control with being on top of the water. You must also relax and trust
because every step, when you are searching for Truth,
even if it feels like it's bitter, it is going to turn to be to your advantage.
So bear that. [Q.] Are there any signs that
you can tell us that show, 'Yes, I am on the right path, and there are ...' You know, some signs so that I know that
I am on the right path, that there is a transformation happening. Because sometimes,
since I don't have access to you every day, I can't call you up and say,
'Mooji, this is happening to me' ... Are there some guidelines or some things which can tell me, 'Yes, I'm on the right path'? [Mooji] You have so much help,
you only need to become aware of it. Even 'The Invitation' that you mentioned,
that is a tremendous friend. Because it is like ...
I call it, The listening mirror. As you listen and follow,
it is revealing your true position, and you must pay attention to that
and in some way verify. Don't keep doubting,
because the mind will keep coming. The old habit or reflex
is to keep believing what the mind says. The mind energy is highly overrated, we have given too much respect to it. You believe in it, even though it lies so often. You still feel that is the only real ...
That is your own private Google. You use your mind like that. But as you become more aware
of your natural and intuitive power, there will be a switch
from relying upon the mind, which is a very, very turbulent
and very unsteady state, to rest more in the presence of being. That is a good indicator.
You will start to feel less stressed, more spaceous, more open. And they come quickly. It's not that you have to wait
for six months, eight months. No. Quickly! This is a tree that bears fruit immediately. Once planted, this tree bears fruit immediately. What is the fruit of this tree?
Peace, joy, openness, spaciousness, contentment and the blossoming of universal love.
This is your peace. There are plenty of indicators.
There is plenty of support also. You simply need to be aware of them. Many times things come to you
and the mind mislabels them as inauspicious, when in fact,
if you watch from your stillness, you will see that something that looked like ... It came in rough packaging,
yet had a diamond in it. But the mind is saying, 'Ha ha! Who will send something like that?
In the bin!' With these things,
you will develop much more sensitivity, a much better quality of discernment,
but they are coming automatically. I am not giving you a job. I'm just saying that
all you need to do is to keep paying attention to the traffic of thoughts, sensations, at first,
and don't own them. If you don't own them,
meaning that you stay detached from them, you will become naturally Self-aware,
not phenomena-aware only. Self-aware is not an object-awareness,
it is a sort of vibration field, and you will enjoy
and become naturally attracted to that. The more you are attracted to this,
the more you will develop in it. [Q.] Mooji, is there a technique?
[M.] Is there a what? [Q.] Technique.
[M.] Technique? [Q.] For example, you say,
'Be Self-aware, be this, do that'. My question is,
is there a specific technique to do that? For example,
there may be a technique to watch your breath, which may bring you self-awareness,
or at least into the presence. [M.] OK, OK, let's do it now!
You are asking like that. I have given you a very simple direction,
you are a lawyer. [M.] I don't know how much you listen,
but it's a very simple direction. Now you are asking even for a technique.
I'm going to show you now. If I say, including all that
I have said to you right now, if you don't hold any impression in your mind, don't be thinking, 'Oh, OK, this question ...'
No question! And also nothing that you think you know. If you can just leave it aside for now,
just leave everything. Everything, everything.
Pull the chain. Everything. Don't touch anything at all, but really do it! And anyone can join in this. It's so simple. Leave everything first.
Even your identity, your role as a lawyer, as a father, as whatever, just for a moment,
just don't hold those. Leave them aside for a moment,
so that you can experience an emptiness. Do this now, just drop everything. [M.] This is going to be
the easiest of techniques. [M.] It's a non-technique technique. Drop everything!
Just don't hold on, don't carry, don't put anything in any pocket.
Leave everything. Keep doing it. Don't hold on. Whatever you can think of,
leave it for the moment. And when we are finished like this,
in a few moments, you can pick them back up again.
But just like this, just do it now. [Q.] Yes.
[Mooji] Empty, empty, empty. [Mooji] You are not a container
of information now. Beyond memory, don't refer to memory or time, just like that, empty, empty, empty.
And everyone can do this. This is one of the great free gifts of life. Empty, empty, empty, empty, empty,
and don't pick up anything now. [Mooji] Empty, empty, empty. Empty even of somebody being empty. Just empty. Just do it. Don't imagine emptiness. Just let go. Everyone can do it. Some people find even this difficult, because they feel, 'It is a technique'. It is not a technique. Just drop it. Empty. And even the idea, 'OK, now what?'
Don't touch that. No next! No next. Simply be and pay attention. No event. Empty, empty, empty. All that I ask you is only to be aware. Empty awareness. Empty and aware. No waiting. No concepts. Maybe mind wants to come in to say something,
but not right now. Later. Empty. Stay empty. OK. Empty, empty. Now, like this. Just pay attention, first that it is possible! The first thing is that
it is possible to drop everything! OK? Don't pick anything up. And even the sense, 'OK, I have done it!',
don't touch even this. You have done nothing at all. You just allowed the usual habit
to not to be engaged with. That is it. So, first of all, be aware of what is here. If everything can be taken out,
you will now come to see, 'Everything I have left out.'
What is it that remains by itself, which was not put there
and cannot be taken out? Even the sense of yourself as a person,
don't use that as a reference. Even if the person, the self-image,
the self-portrait of yourself, can be disregarded for a moment,
what is here now? Don't answer yet.
Use my question, pay attention. What remains? That which remains here now, is it personal? Does it have to make any decision? [Mooji] Answer. [Q.] That which remains
cannot be described in words or symbols, [Q.] but it can be experienced.
[Mooji] Yes. [Mooji] Is it being experienced by another?
Or where? What is experiencing it? [Q.] It is experience itself. [Mooji] 'It is experience itself.'
It is experience itself. So, it's not one thing
experiencing another thing. [Q.] It is an experiencing!
[Mooji] Yes. [Q.] It is an experiencing.
[Mooji] OK, stay right here. [Mooji] In This, is there any effort here? [Q.] No.
[Mooji] No effort. OK. [Q.] It's not a doing, it is a happening. [Mooji] Yes. Is it a happening? [Q.] I think so.
[Mooji] No, don't think. Look! [Mooji] Is it a happening? Pay attention now. Everyone who chooses to look in this way.
Is it a happening? [Mooji] Please answer.
[Voices in audience] No. [Q.] But it is not a doing. [Mooji] So, it is not a doing. [Q.] It is a presence.
And maybe a new English word 'presencing'. [Mooji] I will accept it for the moment. Can it by itself ... Did you create it? [Q.] No.
[Mooji] No. [Mooji] Can it go away?
[Q.] No. [Mooji] Thank you. Is there a boundary beyond which it is not? [Q.] Limitless.
[Mooji] Limitless. [Q.] And forever.
[Mooji] OK. [Mooji] Can it become sick?
[Q.] No. [Mooji] Depressed?
[Q.] No. [Mooji] Confused?
[Q.] No. [Mooji] No. Thank you. [Q.] So, it is the nameless. We can't name it. [M.] Yes.
[Q.] It's not an object. [Mooji] Don't put too much commentary. I am going to ask,
like you told me before, 'Yes' or 'No'. [laughter] [Mooji] I am going to say, for you 'Yes' or 'No'. [laughter] You are becoming aware,
and you are aware of it now, but where has it been all this time? [Q.] It has always been here.
[Mooji] It has always been here. [Mooji] How do you know that
it has always been here? You said that without thinking, and I accept. What gives you the authority to say,
'It has always been here'? [Q.] Because it feels that way.
And I don't see a beginning or an end. [Mooji] Yes. OK. Then the next question you have half taken. You did not create it.
Was it born or created? [Q.] No, neither.
[Mooji] OK. [Mooji] Can it come to an end?
[Q.] No. [Mooji] Thank you. Just like this is good. [Mooji] Is it a belief system?
[Q.] No, it is reality. [Mooji] Ah.
[Q.] It is the Truth! [Mooji] Aah.
[Q.] Satya. [Mooji] OK. [silence] [Mooji] Is it bound by time? [Q.] Not at all. Timeless. [Mooji] OK, let's take one more question
and that would be, this question is, what must you do to reach it? [Q.] Do nothing. [Mooji] Why do nothing? No effort? How far away from you is it? [Q.] No distance.
[Mooji] No distance. [Mooji] So, if you say, and you agree,
it's not personal, it was not created, it's not merely a mood, it's not a philosophy
or some kind of belief system, is it a religion? [Q.] No.
[Mooji] No. [Mooji] It cannot become sick,
or depressed, or confused. It was not born. It cannot die.
It is not time. It cannot fade. Then I ask you, you are discovering it now,
but where has it been until now? You say that it has always been here,
that it's timeless. [Q.] There is no part of the universe
where it doesn't exist. [Mooji] Now, I ask you this question, what can you do to get to it? How much distance? You say, 'No distance'. So, this is why I say,
if all these things are true, you didn't have to go away
to do any research about this. Out of your own being
you could confirm with such confidence. Then you must be speaking about,
perceiving and knowing your Self. This is the Self. Is it an object? Does it have a shape? Now comes this I-feeling.
The I-feeling that comes and says, 'Yes, but how can I, how can I,
I mean, how can I use it? Will it help me to find a better job?' And then, who is this 'me'?
Where does it come from? Because this is what I say
when the mind will come. And it is important that the mind comes! Because your understanding must be tested. The mind will come
in the most powerful way as 'I'. It will arise as 'I' itself. It says, 'Well, you know, how can I do this? How can I keep staying here?' I say, how are you staying here at the moment? Are you 'staying' here? So, until this question comes ...
And if this question is accepted, then comes a doubt, and then comes some struggle.
Just like that. Simply ...
What to do? Keep marinating your attention
in this natural Self-discovery. Don't let it turn into any story.
You don't need any adventures. Simply marinate your attention in it,
and gradually, the noise of the mind and the duality,
and all of these things they are completely thinning away,
thinning away, thinning away. This is your sadhana, if you want to say,
meaning, your practice. Because the mind will keep coming and saying, 'Oh, it was much better yesterday!' The Self cannot be better one day
and less another day. It is just a question of whether it can trick you into purchasing duality again in this way. And this you must watch. Vigilantly watch. As you keep looking,
sometimes the mind will say, 'But how long have I got to keep looking?
We are not getting anywhere!' And see if something comes from you, which is judgment or identification. It will try to appeal to these energies
or powers in you. If it catches them,
it will pull you into some shape. You remain shapeless. A simple thing. If you can do this,
because this is what the sages have done, if you want to say 'do',
they have paid attention, they have understood
the mechanism of the psychological identity. And they have transcended its influence. Just like you! But if you go with the habit,
'Yes, I don't know, it was very nice when I was in Rishikesh,
but now I don't know. Anyway, I can't call Mooji,
he is too far away!' And you are back into role as Mr Stupid,
because that is what it is. The mind in the form of ego is stupidness,
believing in itself. You have been shown. Now we'll see to what extent
you will accept this simple guidance, simple and effective,
the immediate effectiveness of this guidance. As soon as you come to this seeing,
I say to people, A storm is coming. A storm is coming. What does it mean?
That the mind is going to come. And the only way that it can blow you is by getting you to re-identify personally. Because right now, if you have followed,
you are not a person here! You are the pure consciousness. Mind can only intimidate you,
or somehow overwhelm you, if it gets you to become personal! And that has been easy in the past,
let's see how easy it is now. And he will keep coming. And the more you ... Don't say, 'Oh, why does the mind keep coming!' Because that itself is mind.
You already picked it up! Just observe and stay in that neutrality. That is the most excellent advice that
I can give you right now. Honour it! That is all. Follow it, and you will yourself
be the proof of its success. [Q.] Thank you, Mooji.
[M.] Thank you. [Q.] Once again, I love you. [Mooji] I love you too. Very good. Very good. Copyright © 2020 Mooji Media Ltd.
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