[Questioner] I read that Papaji said,
'The best meditation is just to keep quiet'.
[Mooji] Yes. And next thing you said?
[Q.] But you said you use thoughts.
[music]
Illusion is Illusion
[Mooji] I'm always talking to that intelligence that understands.
You have to be flexible.
If you're gonna go with a linear instruction, then you will say,
'But yesterday you said this thing and now you say this thing'.
And then if you try and follow me like this
you'll be completely confused.
Papaji say, 'Keep quiet'. But Papaji speaks.
So Papaji is explaining, 'Though speaking, I'm always quiet'.
'Though speaking happens, I'm always quiet'.
If I were to say to you,
From 1993, I have not said anything or done anything.
Would you accept it? Can you accept this type of thing?
Who would accept it?
And then on top of this, I said,
From 1993, and 2010 and everything before,
it's just an illusion.
If I say, 'illusion' is also illusion,
do you understand what I speak?
So I say, Papa say, 'Keep quiet'.
'Best meditation', he says, 'Keep quiet'.
What do you understand it means, when he says, 'Keep quiet'?
How do you appreciate this statement?
[Q.] Is it like diving into the self, consciously?
[Mooji] Yes. You've done it? [Q.] I'm trying.
[Mooji] You're trying, yeah.
[Q.] Is it enough if I just try to intuitively
dive into the Self, and keep quiet,
or should I inquire who I am, and ask myself...
[Mooji] All of these are aspects of keeping quiet.
All of these are aspects of the same thing, 'keep quiet'.
Find out the root of the 'I', where the 'I' is coming from.
This is already silence.
You say, 'Should I question really who I am?'
Who is the one who is even going to keep quiet? Let's look and see.
Don't say these things so they arise as a kind of cleverness.
Really take yourself at your word.
I'm going to find out who this 'I' is,
where this 'I' come from, what is it?
I must know, where this 'I' come from. Is it possible to know?
If you find out where 'I' come from,
say, ''I', OK, it came from this', then who are you who find it out?
Who will be discovering this?
You have to include your entire being in this exercise.
Something is going to happen for you.
It's not just something mental.
Not an intellectual conviction. Not this.
Something deep is going to take place.
[Q.] Will it reveal itself in silence?
[Mooji] Yes. This question is not good.
Do it and then I want to hear your evidence.
I'm telling so many things nobody believe me.
But then if one of you combust, anybody goes there wondering,
'How did you do it? What happened?'
Because you don't believe me. So I say, OK, don't believe me,
but believe me so much to try out what I am telling you to do.
And then see from your own experience.
You can start now. We can do together, look.
[Q.] I cannot find the 'I am'. I don't find the 'I am'.
[Mooji] Yes. You don't find the 'I am'?
But the very 'I' itself... We're not lapsing into just semantics.
The 'I' itself, that intuitive sense,
that doesn't require thinking about it,
the spontaneous and intuitive sense 'I' is 'I am'.
That itself is 'I am'.
Thoughts happened in front of that. And are witnessed by that.
You say, 'I cannot find the 'I am''.
So the 'I' who cannot find the 'I am', is it purer than the 'I am'?
[Q.] Can you say it again?
[Mooji] It's a common phenomenon.
You say, 'I cannot find 'I am''.
'I cannot find the feeling 'I am''.
What does 'I am' mean? I exist. I'm here.
Can you deny you are here?
Can you say, 'I am not here'?
To say, 'I am not here', you require an 'I' to say, 'I'm not here'.
So you cannot say, 'I am not here'.
You cannot say, 'I don't exist', because your experience is,
there must be an 'I' to say, 'I exist' or 'I don't exist'.
So that natural, perennial presence, this is the 'I am' itself.
It's no one's daughter or son.
It's not a Muslim or a Christian or Hindu. It's not an atheist.
It has no labels like this. It is earlier than all labels,
in whose presence labelling takes place
and is perceived, but itself is not.
If you want to say its label, its label is 'I am'.
The intuition 'I am'. The presence 'I am'.
Come to this place and the best way
is to start at the place which is the most natural for you.
The most natural is, the most effortless is, the recognition 'I am'.
A simple, simple thing.
Don't start to think metaphysically, 'I am, I am...'
No. I is 'I am'.
All you do is don't associate this natural sense with anything else.
Can you do this?
Don't associate this with anything:
with parents, or children, or job, or country,
or belief, or with any religion, or anything like this.
Nor any politics, gender, agenda. Nothing.
Don't associate with anything.
Hold only the feeling 'I am'. That's the simplest.
This is what Papaji is talking about.
[Q.] Is there anything before 'I am'? Or should I...
[Mooji] But, why don't find out? You can find out right here!
[Q.] I don't find the 'I am'.
[Mooji] You don't find the 'I am'?
Who are you who doesn't find 'I am'?
You see? You've turned it into too much of a mental thing.
It's actually very simple.
It appears to be complicated because the mind is so complex.
The mind is itself complicated.
It is so complicated it finds the simplest thing complicated.
You say, 'I don't find the 'I am''. OK.
If you don't find the feeling 'I am', then who are you?
Who can you be, who cannot trace 'I am'.
When you say, 'I cannot find 'I am'', do you mean,
'I cannot find the 'I am' phenomenally'?
You cannot find it as an object? Is that what you mean?
But still the feeling 'I am' is there.
The feeling of existence must be there because you are speaking.
[Q.] Yes but, I don't find the 'I'. The feeling of 'I'.
[Mooji] Yes, yes. So who are you?
Who is speaking? Who is speaking then?
[Q.] Nothing. [Mooji] Very good.
In this moment, I accept what you say.
Yes. Nothing has to assume the form 'I', to even speak.
This I can accept.
I cannot find 'I' phenomenally.
I cannot find 'I' like, 'Oh! I've found the 'I'.
Look! It was sitting in my pocket all the time.'
You cannot say, 'I've found 'I', this is it.
Mooji's been asking, 'Can you find your 'I'',
and all the time I had it in my pocket.
Sorry Mooji. You want it?'
So you're saying, 'I cannot find 'I' in any way that can be shown.
It has no texture, form, nothing.'
There's a sort of a hum, there's a sense 'I am',
because you cannot deny that there's a sense 'I am'.
But I cannot find it phenomenally.
It doesn't have the substance.
It was believed before it had a substance to it.
Now it cannot be found. Not like this.
Then, What is making this discovery? is the question.
And still the answer came, 'I don't know'.
'I don't know what is making this discovery.'
Isn't it like this? 'I don't know what it is. I don't know.'
So now this 'I' is kind of innocent.
It is the 'I' of language. I have to use language.
The intelligence is making use of language to say,
'I cannot find it.'
Is it like this what's happening for you?
[Q.] Yes. [Mooji] Then it is all good.
Then this 'I', what is there, is actually non-phenomenal.
It's only momentarily used to say,
'The 'I' as a phenomenon, as an object, cannot be found.'
And who is making this discovery? 'I don't know.'
Some intelligence speaks like this,
on behalf of that which cannot speak. It's saying this.
If this is your experience, then it's enough!
It's enough.
[music]