Rishikesh, India The Mystery of Awakening!
Condensed Version 22 February 2020 / Satsang Excerpt
(with subtitles) [Mooji] Someone ...
Who is it who really needs to come, but not just with something personal? You there. Yes, you come. I am not saying the rest of you are not, but I can't choose five people at the same time. [Questioner 1] Hello Mooji.
[Mooji] Hello. [Q.1] You were saying yesterday, we should change, not exchange. And when you ... [Mooji] No. I said,
You should not worry too much about changing, because something is being exchanged. Freedom is not for the person, freedom is from the person. Do you understand what I mean? As long as the person is there, it will seem a little bit like
it is trying for freedom, but in another way,
it is avoiding it at the same time. So with the identity,
it will always be creating some avoidance, some seeming attraction, there is always this 'Yes', 'No', 'Maybe',
this is playing. So when the person itself is being observed, rather than embraced as the starting place
of the seeing, when the person itself is seen,
a space is there and an awareness of what it is that is perceiving. So I call that an exchange of identity. In fact, you don't become a new identity. The Self is not an identity.
And it is not an entity, also. [Q.1] So what is that space, or consciousness? I feel my mind plays with it. So my mind shifts from this old to the new, and I feel this is the new Self,
or this is the Self. And then I get into the trap of the mind. [Mooji] The mind doesn't play with it,
the mind plays in it. The mind cannot play with awareness. It reminds me of one time,
when a man said to me, 'I am so frustrated! Why does God keep playing around with me? Why is God playing with me?'
Playing with you? I said, No, God is not playing with you.
God is playing as you! Then he goes, 'Aah!'
[laughter] Something changed.
It is a simple way of looking. The mind is appearing now like the mind itself is discussing awareness. Like, if you imagine a book
with all these varied characters, and you imagine that the characters in the book are arranging a little demonstration about how the next chapter should be written.
[laughter] They are going to approach the author and say, 'We don't agree with your ideas'. Whatever the mind is doing,
it is only a play inside the unchanging Self, in which it is being perceived also. Can you take that view? Can you see like that? [Q.1] My doubt is,
what I see, is it just a part of my mind? Or is it beyond mind?
How to differentiate this? [Mooji] So your doubt is that what you see,
is what? [Q.1] If it is not my mind, if it really is me. [Mooji] You being what? [Q.1] I don't have any experience of
what you call space, or awareness, so this awareness and space
are coming from my mind only. [Mooji] No.
[Q.1] How to differentiate? [Mooji] Coming from your mind? So the mind has created the awareness itself? Therefore,
there can never be awareness without mind! I think it is the other way round. The awareness can be by itself, but the mind cannot be without awareness. Consider the example of wind and space. If there is wind, you cannot see the wind, you can see only its effect. Now, the wind needs space
in order to blow and to travel. So if the wind is there,
automatically space must be there. But space can be there without the wind,
with wind or without wind. But the wind cannot be there without space. The mind is like the wind. The awareness is like the space. [Q.1] So I have experience of wind
because of the space. I don't have any experience of the space, so whatever I know about space
is based on my belief, based on the definitions I read in the books. So how to experience that space? [Mooji] Ah. Aah! Now. [laughter] I gave an example of what happened with myself, so it is a very intimate story. When I finally went in front of my own Master, I had sat with him for quite a long time, and for a while,
I was hesitating to go to see him, but I knew I had to meet him at one point. And I was benefitting from everybody's questions,
but I didn't go up. But the day that I wrote to him
and went to see him, he read my letter and he said, 'You want to find God, but you want there to be God,
and also 'you' who finds God, and that cannot work. If you are going to find God, or Truth,
you must disappear.' I said, But how?
If I disappear, how am I going to find God? This is the mind, 'If I disappear,
how am I going to know I found God? I won't be there!'
[laughter] So this is the kind of logic
of the personal identity. So those words ...
The Master tells some things that your mind cannot solve,
the person cannot do. I said, How do I vanish?
You tell me to vanish. How do I vanish? Abracadabra! [imitates magic wand]
Nothing happened. What useless advice! But it was not advice
that my mind could carry out. Those words, the grace and the power of them, started to twist and turn inside my being. I was experiencing them
and actually interpreting them, like, Oh, this fire!
I just want to get away from these people! At some point, it just detonated.
[imitates explosion] And what happened?
What I am going to say, I could not say before. But I vanished! Something vanished. Listen, something vanished! And in that instant,
in the vanishing and the absence of the person, what I believed I am was not there. The reference for my private self was not there! But something was there to notice
that this one is not there! This is the one you must find. This one appears to be hidden by the one who I have been thinking I am. In that instant, somehow, it was not there! I found, looking at my hands, I said,
But there is no one here. I would not have been able to say that. I don't know... That sounds like madness!
How can somebody ... The body is there, and someone is saying,
'I can't find myself'. Also, in the story of Sri Ramakrishna, one of his devotees,
who later became known as Swami Vivekananda, as a young boy, I think his name was Narayan, at one point, he had more of an advaitic
temperament for non-duality. The Master was always talking about Kali and Ma, so there was a little bit of tension. But one day,
I think one of the other disciples, Rakhal, ran up to the Master's room
and said, 'Master, Master!' He was a bit agitated, he said, 'Narayan, or Vivekananda, is going crazy, because he can't find himself.'
[laughter] 'He is running around,
"Where am I? Where am I?"' Everybody thinks, 'I can see you'. But within himself that is not him.
'This is not me! My self-knowing, the idea I have of myself,
where is it? Where is it? Where?' He is looking around. So the other disciple went up to the Master
and said, 'Narayan is going crazy.
He can't find himself. Please, Master, come.' The Master said,
'Leave him alone like this for a while. He has caused enough trouble.
Let him run around for a bit. It will soon be OK.' So this is the same thing that
almost everybody has. We have lived with a certain idea about ourself, constantly upgrading a self-image of our self, which I call the idea we have of who we are. And that is somehow masking the reality
of What Is, it seems to do that,
that is why I used the term, The mask of God. And so the mask is asking,
'But how can I meet my true face?' This shadow, if I put my hand out
and there is a shadow of the hand, no matter what I do,
I cannot turn the shadow into my hand. So this thing that you are saying is similar. You are saying, 'But I am ... How can I ... I am aware of the space,
but how can I be the space? I am aware of space.' Maybe the space you are aware of
is the phenomenal space, the sense of spaciousness. There is a sense of space that the seeker, even though it is phenomenal and still carries some personal characteristics, the sattvic aspect of the seeker
is already sensing that there is something really immense,
'But how can I be that? I can't be that,
because I am seeing that space.' But the one who is showing, is not saying ...
It is not that space. The space you are talking about is also housed inside the space of the Self. So space, using the word 'space'
as a synonym for the Self is not quite accurate. In fact, no word can convey what This is. It is beyond all concepts. Then imagination tries to imagine,
''Beyond all concepts.' Let's Google.' And Google is going to tell you something! It is going to give you an image of nothing. So, it is the same. So now, what to do now? You say, 'But how can I be the space? I am only aware of senses, and mind,
and everything tangible. Everything on this side of the eyes, I can see. The play of the elemental world, I can see this. Behind the eyes
is a realm of feelings and thoughts, identity and emotion; that I can also see.' Where is the location of that which can see outside and inside simultaneously?
Where is it? Outside or inside? It is aware of outside and inside also. It is unaffected
by the sense of outside and inside. Who is receiving this question?
Is it the mind? The mind is thinking,
'I don't have a reference for beyond. "Outside and inside" seems to capture everything.' What can perceive this? So it will not be a mental answer! It has to be an experiential answer, or a revelation of some sort. But to whom? Who will receive it? I said, I am searching for Truth.
Master said, 'Vanish!' I said, What is that? 'Vanish!' But then something happened, and then the Truth, whatever you may say, which could not have been imagined before,
is seen as the most obvious. But it is not seen,
as in one thing seeing another. The very seeing is seen. How to solve this? There is nobody there solving anything. It is just This. It is just This even now, in you also. But the mind is saying,
'How can I change from here?' It is not change. It is not change. Maybe a change of perspective will happen, but it is not the outcome of a doing. An understanding is taking place. So, refresh me again.
What do you want to know now? Let's start from now! [clicks fingers]
What do you want to know? [Q.1] Now, with your thoughts,
I try to see that Self, and I went to that space, but what I can see,
within a few seconds or minutes, this is captured with my mind,
it comes into my mind. [Mooji] Yes, of course! Yes. OK, stop! When listening to my words,
'I went to that space' ... So this 'I' who went to the space
is still your person. Your person is trying to see, 'I go to the best thing, as much as I can come near to
what I think Mooji is saying. I go to the space.
That is as close a synonym in concepts that I can come to what you are speaking.' But the 'I' who is going to the space is also an image perceived in something. What is that something, and where is it? [Q.1] That something is the one I felt I am. [Mooji] The one you feel you are,
and the one who feels, 'I am This', are both perceived, without effort. They appear and they disappear. They appear in this moment with passion
and feeling and doubt, all of that is registering momentarily
in some kind of knowingness. [Q.1] I am not getting you. [Mooji] 'I am not getting it', is also perceived. The sense, 'I am not getting it',
is also perceived, without effort. [Q.1] Or I can say,
it is not getting into my mind. [Mooji] Yes. All this is perceived. You are not going to get away today.
[laughter] All this is perceived! But still, something is holding onto
the standing place of the person, which has been
your singular reference place, all your life! You are looking from
the perspective of a person! 'I don't see it.
Look, I have gone to space now! I am looking in space,
and I can see this space, but ...' But even this is also seen! Without effort! By nobody! It is seen. You yourself admit,
'The fact is already there, now we are searching for proof'. The fact is the proof,
but we want to experience, and to say, 'But now, I agree, or experience'. But if you say, 'Yes. Wow! Mooji, I got it!'
That is also perceived. What are we speaking about? Can the mind catch it? Have you ever tried, when somebody asked you, 'When you close the fridge door,
does the light go off?' [laughter] When you close, does the light go off? When you open, was the light already on? You cannot know. It's automatic. You are trying to know, 'Can I see the Self?
[laughter] I got you! I got you now!'
[applause] And that,
even if it happens in a billionth of a second, it is still also seen, by that which is not moving. What is the problem?
[laughter] Look and see. What is the problem? If you want to call it a problem, or a challenge. The strong attachment to the perspective and the belief in personhood, that the person must see something and get it, the finder, the seeker,
is looking to catch what it is searching for, and then to say, 'I got it!' So, who can get the infinite one? Can the finite capture the Infinite? Can the relative conquer the Absolute? What is Absolute? From the relative standpoint,
'Absolute' is an abstraction. It is a myth, maybe an idea. How can we know it really exists? How can we really know if the Absolute exists? Maybe it is just an idea from the mind. Did you study something? What did you study? [Q.1] I used to read Osho, and other books related to spirituality,
and Self-searching. [Mooji] OK. If I say now,
I feel I have trust in you, you can do it, if I say I could do this,
[mimes swift chopping] and everything that you have learnt, including the idea you have of yourself,
just leave it. We don't want it right now. Right now. Because your aspiration is to discover That. Who can discover the Self?
We are going to see. So, if in an instant you can cut all this ... All the books you have read
have helped up to a point to prepare the mind for the darshan
of its own source. Now we don't need them. We are going to the 10th step.
Each one is important on the way up. You are on the 9th, then the 10th;
now the steps are not necessary. They have brought you to where you are now. So leave all the steps, leave all the learning, all the understanding you have collected. They are in you, their essence is in you. Now you leave everything, everything altogether. Like I say, Everything. And even the idea of 'next'. You are not waiting for what is going to happen.
No 'next'. Just leave everything now. So there is only What Is,
which is not a construct. It is not a belief. It is not a learning. All that, we say leave aside now, everything, including the idea you may have of yourself, what you have done, how much meditation,
what books, what temples, what pilgrimages,
what introspections; leave everything, everything, everything. Why am I asking you to do that,
to leave everything? Because if we leave everything, what remains? Do we need to go to thought?
No, leave thought! Look. Some power in you will know what remains. 'If everything, all my ideas, all my learning, all my practices have brought me to this point. Now everything has gone. Everything has gone,
including the idea I have of myself.' What is here now? Don't imagine! Leave imagination also. Don't visualise. Don't create.
Leave everything! So there is nothing to boast about.
Now, do it. Something remains that cannot be removed. It cannot go, because it never came. It must be just what is here. [silence] What remains? Is it something that you can see as an object? [Q.1] No. [Mooji] Is there anything personal there? [Q.1] No. [Mooji] Is it anything that needs believing in? [Q.1] No.
[Mooji] No. [Mooji] Is it knowledgeable, or ignorant? [Q.1] No. I don't know if it is a feeling,
or what exactly it is, but the closest word I can use, is expansion. [Mooji] Expansion.
[Q.1] Expansion. [Mooji] Even that expansion
or expansiveness is also perceived. It is OK, don't get rid of that. A sense of expansiveness is perceived, but by what is it perceived?
In what is it perceived? Don't follow expansion, let it happen, just to see it is not a trick of the mind. Don't follow expansion, you are noticing it, don't get involved any further. Don't ...
Look. Don't create. Don't imagine. What is here by itself,
which you did not create, you did not put there? What is here? Expansion is a movement. Moving in what? Expanding in what? [silence] [Q.1] It is a feeling of being. [Q.1] Just being. Even not 'just'. It is being.
[Mooji] Yes. [Mooji] The sense of being is also perceived. Don't judge, just notice.
Even a sense, something is there, it is looking and it hopes to find something, but whatever it finds, becomes something. And even the one searching is also perceived. Even the act of seeking is also perceived. It is that in which the act,
or the functioning of perception is itself perceived. Don't create. What is here? Anything tangible? [Mooji] Any quality? And that which is aware of this, is where? That which is aware
of even the subtlest of the subtle, is itself where? Is it apart from it? Could you say? [Q.1] I cannot say anything now. [Mooji] You who cannot say anything is what? [Q.1] What I am experiencing, if I try to put it into words, it vanishes. [Mooji] 'I' being what?
Who would try to put it into words? [Mooji] Is that not also perceived? [Q.1] When you ask me,
I need to bring my mind to answer, otherwise ... [Mooji] When I ask. Not when I ask 'you'. A response takes place, a seeking is activated, and the very seeking being activated
is also perceived. Who can deny? [long silence] What is here that cannot be caught, cannot be owned? It is not a religion. It is not a philosophy. It is not a belief system. Is it an entity of some sort
that we are searching for? No. And the one who is searching also, is what? The very seeking, or if there is
one behind the seeking, who is seeking, so the seeking and the seeker are also seen,
perceived. What is here now? What is it? Is it something doing something? Is that itself seeking? The seeker is seeking it, but what the seeker is seeking, is that seeking? Is that seeking the seeker? Now there is a silence. The silence is also perceived. Can that be caught? Can it be photographed? [silence] We are trained and cultured through the mind
to find something! At the end of our research
we must have some data! We must have something we can investigate and we can say,
'Yes, this is constant. This is a fact!' Can this apply here? Who can catch it, when the one trying to catch it, is already perceived in it, and is irrelevant also. Even the trying is perceived. Even the intention, with closed palms seeking,
is perceived. We may say what? What to say now? Anything that comes from the mind is perceived. What remains? Even the idea of yourself searching is perceived.
By what? What remains? What is here that
cannot be removed and cannot be brought? What is it that is here? It is not other!
It is the only one who is not other. Everything is other, but It is not other. The first principle of knowing,
of phenomenal knowledge, must be the 'I' principle that says,
'I know', and, 'I am'. This 'I' itself is perceived. [Mooji] Can you confirm?
[Voices in the sangha] Yes. [Mooji] Can you confirm?
[Q.1] Yes. [Mooji] Therefore, the confirmation
must be happening where? Out there? Where is the confirmation happening? Can it be answered? Who will receive the answer? [loud banging sounds from outside] Can it be affected by that?
[points outside] [silence] [Mooji] Speak. Speak up. [long silence] [Mooji] Where is it? And where is it not? Where is it? Can you point? Where is it? Are you paralysed? What has happened? If you are paralysed, this is also perceived. You are at the pinnacle of seeing!
Now what is here? On the very top of the mountain, after a lot of climbing, climbing, climbing,
the very top, the top, on top of the top is what? [Voice in the sangha] Shiva.
[laughter] [Mooji] If Shiva is there, he is also seen. [laughter] [long silence] I would really like to know
why these people are leaving. [Mooji] Even to go to ...
[Voice in the sangha] Call of nature. [Mooji] To what?
[Voices in the sangha] The call of nature. [Mooji] The call of nature. This is the call of God! [Mooji to Q.1] You, say. [Q.1] I don't want to say anything.
[Mooji] You being what? [laughter] [Q.1] What I feel is, when you point at me, then I have to use this 'I'.
I don't want to say even this. [Mooji] Did you become that 'I'
because of my question? Did you become an 'I'? Or you have always been there as an 'I'? Or both are seen? [silence] It is like the human consciousness is like a series of numbers on a combination lock. And one by one in satsang, we are listening. [imitates clicking sounds] [laughter] [clicking sound] [laughter] [Mooji] Last one! Last one! [imitates focus]
[no final click] [exasperation] [laughter] But that is also seen. Can it be like that?
The last thing to twist is also seen. There is nothing to happen to That. You take up a position that
you are in a position trying to see That. But you are That,
watching the idea of yourself trying to see it. I am helping you too much. [silence] The most profound concept is that 'I'. 'I'. There cannot be 'you' before 'I', because 'you' are in relation to 'I'. The first form must be 'I', 'I am'. We all say, 'I am'.
Then why do you regard God as 'you'? 'You alone are everything.'
'You', why 'You'? When your very 'I' is shaped in front of that
which is prior to 'I'. [silence] Must we leave it here? [Q.1] Yes.
[Mooji] No. [laughter] [Mooji] He is going ... [imitates pain]
[laughter] Even that you see! This is the seeming riddle,
the mystery of the human experience in its search for its own source. And look what is happening, because the 'I' still wants to have a result. The 'I' that is the familiar 'I',
wants to have a result, 'I just want to catch it, Guruji.
Help me to catch it.' So how can you catch that
which is the infinite one, when you yourself cannot exist
outside of the Infinite? So please, speak correctly! What is it? Yet, the insistence, the persistence, the faith, what you may call the loyalty
to the sense of 'I' as a private entity, it is like I say, A finger nail can hide the sun. What is this finger nail?
'I'. The sun is there. The finger is here.
I am here. Where is the Self? Is it on the other side of the thumb? When I say Self, what comes to you? What does it arouse in you? [Voice in the sangha] Is-ness.
[Mooji] What? Witness? [Voice in sangha] Is-ness.
[Mooji] Is-ness. What Is. [Mooji] But for the human mind,
even What Is feels like an abstraction. 'We need evidence! We need proof! Put it under the microscope, let's have a look. We need proof!' This is the mind. It wants proof! And proof is proof in the tangibility, measurable, it must have quality in order to be perceived. 'If it does not have quality, it is irrelevant,
it cannot be proved!' So how can you prove it? Well, thankfully,
you don't have to prove this to anybody. You must become the proof that This Is, embodied. Bodied or disembodied, it does not matter. But that This Is, you only can confirm. No need to go to a scientist.
He can't confirm. Maybe just through conditioning
we are accustomed to, 'We have come to the edge, we need something! The proof is missing. We have done everything. We have come finally,
and the final analysis is ...' Something tangible? Measurable? Perceivable? Possessable? What? So until you discover this yourself, we continue in ignorance
of our fundamental nature. You cannot know It and be apart from It. Here, knowing and being are one. And there is no one 'being' It. It gives even the sense of beingness its being. Do you wish it was something easier?
Something that we can catch? Because you believe more
in a fact about yourself as a person than the fact of yourself as awareness, in which the person appears. [Mooji] Is this a good satsang?
[Sangha] Yes! [laughter and applause] [Mooji to Q.1] Where is your clap? [laughter] [Q.1] For me it is not! [laughter] [Mooji] You are still there.
[laughter] 'No matter what, I am holding on in there.' Nothing can remove you. [laughter] We have had this also.
Yesterday I met with some of the sangha, and it was meant to be for 45 minutes. [Mooji] Shree, how many hours? [Voices in sangha] Fours hours.
[Mooji] Four hours in there. [Mooji] One Amma, are you here Amma today? She told me, 'I have to get it. I have no time.' Where are you?
She said, 'I have no time!' Where are you? There she is. She said, 'I have no time. I must get it today.' I said, Come. Four hours.
[imitates struggling] [laughter] Finally, she said,
'I just can't. This 'me' is still there.' [Mooji] Can you relate?
[Q.1] Yes. [laughter] [Mooji] After everything.
'This 'me' is just still there!' I said, So what! What does it matter? This 'me' is only a sensation
watched in that which is not a sensation. 'Babaji, could you help me, please?' [laughter] So this is great,
because this is something that we must face. Otherwise, all our practices, all our rituals, all our reading,
all our meditation is stopping short! Because we are preserving this 'I-identity', which is not going to co-operate with anything that threatens its existence.
[laughter] It is true. It even wants to conquer the Infinite,
'I want to find my true Self, but I want to be there to receive it.
[laughter] And I want to be photographed also.' [laughter] I wonder if there is some fear, and we hinted at this some while ago, that perhaps there is some fear that, 'This is my last ... Everything, all the fingers have let go,
except one! This little finger, if I let go ...' 'Aaaargh.'
[imitates falling to one's death] 'So, this one thing I can't let go of.' Because we don't know what is going to happen, and maybe it is all a trick. 'And I will lose myself and gain nothing at all.' Maybe there is some fear. And if there is fear,
you may find you do everything that is religiously
and spiritually asked and listed, you go through all the steps, but at the very gate of nirvana,
you will find somebody. A real estate person is selling apartments outside the gate of nirvana! At a good price. [laughter] All this is imagined. All this is a dream.
All this is a dream. So I pulled the fear card, to say, is there fear that, 'Somehow I need proof first,
and then I will take it'? So the fear card and the faith card
are both pulled. 'I don't know, because in a sense, I am sensing that there is nothing! And there is something comforting
about being something. I have my privacy. I have my apartment. If I am everything,
I am going to be spread too thin.' Maybe it's this, but maybe not that.
What is it, sir? [Q.1] This 'I' wants to sit back down.
[laughter] [Mooji] Is that 'I' that wants to sit down
what you are? Is it a reliable one? [Q.1] No.
[laughter] [Mooji] Because we understand, it wants to. 'It is getting hot here
and I want to sit back down. Could you take somebody else now? I have been here long enough. I don't want to take somebody else's space.' Is it the apologetic 'I' now? [laughter] Why am I staying with you? Because I know what you may discover. I would love to see you go through, but somebody else is in there also,
vying for your attention, and he wants to sit down. Was he the one who put the hand up?
[laughter] Was he the one who put the hand up
in the first place? And he is now retracting,
'I want to sit down'. I am happy that you are honest enough to say, 'Something wants to sit down'. We know this one. We all live with him. He is the same guy living in everybody's house. [laughter] We know him very well. He lives in every country and in everybody. Now he wants to sit down. He could have been the one
who wanted to stand up also! What do you stand to lose? You, being what? What is losing or gaining for you?
Who are you? This is perhaps the most important discussion taking place on the planet right now. But it is just my view.
[laughter] [Questioner 2] Mooji, I want to come up there.
[Mooji] What? [Mooji] You want to come there? [Mooji to Q.1] Are you going to let him? [loud laughter and applause] [Mooji to Q.1] Are you relieved, or boosted? [laughter] [Mooji to Q.1] He is coming. [laughter] [Mooji] OK.
[Questioner 2] So many thanks! [Mooji to Q.1] Relief!
[laughter] [Q.2] I want to admit that all he is saying, that was the same thing that I wanted to say. The same questions, the same efforts I was doing for so many years. I've been attending your satsangs
for four or five years, but there was always a knot. It was not opening in any satsang. I was trying my best. I was with Osho also,
and with so many other Gurus also, but this knot was not opening. [Mooji] This what?
[Q.2] The knot was not open at that time. [Q.2] And last week,
when Sri Anantaji was here, I met him in his room. And he told me ... He asked me so many questions,
did meditation with me, and he told me, 'Now you enjoy.
There is no need to be sincere in your satsang, and you enjoy the rest of the season.' But I was not satisfied. But today, when he came with all these questions, I found what I was searching for! [Mooji] Yes.
[Q.2] It was already ... [Q.2] But I cannot explain it!
[Mooji] Yes. [Mooji] He has come to the last step.
[Q.2] I was also there! [laughter and applause] [Mooji] Have you passed the last step? [Q.2] Yes! That is what I am saying! I want to say, what nonsense I was doing! I was trying to look at it!
It was never possible, never possible. I can't say, but I want to say, it was It! How can I see it? I couldn't see it. I can never see it. No one can see it! [M.] Because?
[Q.2] With all the best efforts to see it! [Mooji] Why can nobody see it? Because? [Q.2] It was wasted effort. Because it is It!
It is It. It is It! [applause] [Q.2] But today, my heart is jumping! My heart is jumping!
I couldn't bear it. I want to touch your feet now!
Please allow me. Because I do not want to talk with you,
I want to be with you. It was It. It was It. It was It.
It can never be found. It can never be found with all these efforts. Efforts are a waste. They are nonsense! They are just to show that efforts are a waste! [Q.2] One cannot find it!
[Mooji] Yes. [Q.2] If It itself wants to come, then it comes, otherwise it cannot, cannot, cannot! [Mooji] One's self is It. One's true Self is It.
There is no 'you' seeing It. You cannot see It! Even the 'you' trying to see It, is seen in It. There is only It! [Q.2] It is there.
It is the answer. It is already there. How can you find it? No one can find it.
[laughter] Mooji, I don't want to waste your time. Please, allow me to touch your feet
and then I'll go back. [laughter] I also want to sit there. Please! [Mooji] Where are my feet? [laughter] [Q.2] Don't do this with me! [Mooji] OK, come. Come and give me a hug. [laughter] [applause] [Q.2] I'm happy! [inaudible speech] [Mooji] Wonderful! [Mooji] Wonderful, wonderful, wonderful! [Q.2 cries] [Mooji] Wonderful, wonderful, wonderful! [Q.2 crying] You remain always with me.
[Mooji] Yes. [Mooji] For this reason I come, for this reason. [applause] [Q.2] For so many years I wanted to come there
[points to the microphone] and talk with you, but I couldn't.
I didn't dare! [Q.2 to Q.1] But thank you, my brother. Thank you, my brother. You brought me here. Otherwise I couldn't.
[crying] [Mooji] Yes. Wonderful. Wonderful. [Q.2] I am not saying anything.
[inaudible speech] Please, allow me to touch your feet! [Q.2] Please say you will not leave me. [Mooji] How can I?
[Q.2] You can't. [laughter] [Q.2] I don't want to waste your time.
It is enough. [Mooji] That was the best use of time! You have had the best use of time. How you can waste my time?
I have no time to waste. [Q.2] These people are also watching you. Unnecessarily, I am taking your time. [Q.2 to Q.1] But I want to thank you again. [laughter] [Mooji] Thank you. Achaa. OK. OK. Very good. [Mooji to Q.1] Are you happy to go back now?
[laughter] [Q.1] I am happy. Happy.
[Mooji] You are just happy? [Q.1] I'm just happy.
[Mooji] That is good. About what? [laughter] [Mooji] That you helped to deliver Papa? [laughter] [shrieks of laughter from a woman in sangha] [Mooji] He came here to be born, but he ended up being the midwife! [loud laughter and applause] What fun we are having today! [laughter] So now, before you go back, what happened? [Q.1] I, this is not that 'I', [laughter] will not go back, will stay. [Mooji] You will not, or cannot? [Q.1] It is there. Maybe I am doubting it can,
but it is there for now. [Mooji] I can only accept, 'It is there for now', if this 'now' is timeless. But if this now is for the moment,
it will not be ... If you say, 'I will not go back there', then you have taken on a task. You will have to be there to make sure,
'I don't go back'. But if you realise there is no one to go back,
or even to stay, you are free. Who sees this? Do you follow? Yes. Maybe right now there is a disassociation
from that, something is seen and this is very good, but don't let this one
keep an identity of the one who left that one. [Mooji] Do you follow?
[Sangha] Yes. [Mooji] It is very subtle, this identity. 'I leave this one.
No, I don't want this one anymore. I will not go back to him.' But this 'I' has to stay somewhere. And that staying will become an effort. What is that which is not an effort? It just Is. It is no distance. It is not separate. It is not apart. It cannot be reached. It cannot be owned. It cannot even be lost. It alone Is. Everything else is a dream. Everything else is passing, except This. The 'I' feeling, even in its loudest, even in its most pronounced manifestation, if it has a content as a person, as a someone, as an entity, it is also traffic, which is watched effortlessly, without eyes. It is seen without eyes. It is perceived only,
and is of no real consequence. It is not the outcome of determination only. Determination has a power.
Determination may say, 'It doesn't matter what comes, I will stay,
I will continue', and that may have a power. But determination cannot be determined
into the Self, because there is some entity behind,
that is the determiner. And that is also perceivable.
Naturally, naturally it is there. What is hiding this? You may call that the essence of maya. Something is being looked for, because when we embrace the idea
of a someone as an entity, it is a thing,
and it is searching for other things. Even things
which are not made out of the elements, maybe even a thing as an idea, becomes a thing. A thought becomes a thing also. It is feeding on things. But the Self is not a thing. The world of thing-ful-ness includes
the sense of person, although the person is seemingly a mixture of personal identity and beingness. The identity with the name and the form is leading more and more towards
the sense of personhood. The sense of beingness
is going more towards the Self, you may say, in the play. I don't want to speak too much now. All this time you are standing there,
something has not moved. If 1,000 people wake up to the Self, the Self has not grown bigger. It is beyond quality, beyond size. It alone is imperishable, unborn,
uncreated and indivisible. And it is not a thing. Nor are you. We have a thing-like being,
the body and the body-mind, the sense of identity gives us the sense
of objective existence. This is a time-body, but the timeless
is existing and experiencing through it. When it takes on identity with the body
and believes it, it becomes a person. And the person is always pursuing the personal. At best,
through pain and difficulties in the world and the realm of the person, the sattva of the person
aspires for the impersonal. All of you have come to that point already. And now only what? This final seeing. Sometimes, whatever you think you have grown, whatever you think you have developed, whatever you think you have accomplished, you want to take it forward. But it all stops here, for the Infinite does not need it. It may be still beautiful to continue beautifying the manifestation
for a while; this is fine. But for the ultimate seeing, this final one,
even in its most sattvic expression, must also be seen as phenomenal. And it is! It is not that there is some big mountain
to climb to see this. I cannot say what it is. Some twist of seeing, and what happens? It is admitted, you confess, 'Yes, I am That'. The one who confesses is not a person. Maybe it is the last word spoken with the mixture of person or presence,
and the Absolute. And then no more. 'I am That.' So, if it is worth anything,
my blessing and my prayer is that, each and every one in whose heart, genuinely, is beating this urge for the ultimate seeing, that each one
comes to that ultimate understanding, that final seeing, and is timelessly happy and free. So much so that your presence shines with the light of real knowledge, Godly presence and wisdom. And that whoever meets you on the road of life, who carries within them some urge also, that they will be so touched by encountering
the Truth in you, the peace, the joy, the love, the openness, the compassion, the silence, that they will be so impacted by that, that they are compelled
to search within themselves to find that which they perceive in you, and also win freedom. May that search for freedom be contagious again in the human kingdom, that which brings
lasting and ever-lasting happiness, peace and joy. But be reminded that there are forces functioning inside our body-mind system, inside our being, that will play to oppose your liberation,
in the beginning. Only later, at a mature stage, will you be able to use the energies
coming from there to convert them into
auspicious spiritual vitamins for awakening. But in the beginning it can feel like, 'Oh! It is too much! It is too much! My mind is attacking. This path is not for me.' And you will give up, at least for a time. But I see and sense from the atmosphere and from the energy field that is in this room that there are many beings here
who are mature and ready, ready, ready, ready, for that final seeing. Grace brought you here, God brought you here, to complete your seeing. I don't see any natural impediment, apart from transcending this final attachment. The first attachment, 'I am this person' ... Maybe the first attachment is to the 'I'. 'I am this person',
brought such diverse experiencing, painful and beautiful, and it will still continue,
the sense 'I am' is still there, and we will still taste the things. But now we will not be complaining, because you are skilled in the Self. You can live the life of the manifestation and still, you are beyond it, as pure awareness. It is not that we are dismissing cynically,
'Life is no ...' No! Life is beautiful. It can be beautiful when your eyes are clean,
and the mind is clean. It is ugly when the ego is still virile and is playing as the landlord in this house. But this house is the house of God. And we are awakening to our original nature.
That is all that it is. This is the possibility of satsang. I have no doubt. I would not have come, not just by my own will, but I would not have been allowed to come, if there were not the space and the hearts open to receive the pointings
to take flight into the Infinite. But it is not for me to keep a score. Have this attitude, if I say 100 people here will wake up,
will you be one of them? [Sangha] Yes.
[Mooji] This is it. [Mooji] Thank you. [Voice in the sangha] I love you Father.
Thank you, thank you, thank you. [Mooji] Love you, love you.
All this is love, without a love story. [laughter] This is the love. OK. Thank you for today. Copyright © 2020 Mooji Media Ltd.
All Rights Reserved. No part of this recording may be reproduced without Mooji Media Ltd.'s express consent.
