Is it possible to fully realise the Self? (with subtitles)

Is it really possible to fully realise the Self?

[Questioner] Hi Mooji.

[Q.] I'd like to know if it is really possible to fully realise the Self,

[Q.] because so many books and teachers speak about it,

[Q.] yet so few ordinary people,

[Q.] even if they are spiritual and they meditate,

[Q.] realise it completely, to be beyond doubt and beyond trouble.

[Q.] So is it really possible? [M.] Of course it is possible.

[Q.] But what makes the difference?

[M.] It is 100% possible! 100% possible.

First of all, because we are already the Self. We must be clear about it!

[Q.] But we are not aware of that. [M.] But this is it.

[M.] We are 100% the Self, but we are unaware of it.

We are unaware that we are That.

How do we come to be unaware of it?

It seems as though, when consciousness, in its pure expression ...

The pure expression of consciousness

announces itself inside this body

as that feeling or that sense, 'I am'.

I also refer to it as the godly principle within the form, 'I am'.

That I-am-ness itself

is the dynamic expression of the Self, of the Absolute.

When we say 'I', 'I' really means 'I am' or consciousness,

it is synonymous with consciousness.

It is not a person. How did the person idea come into play?

Somehow when consciousness is identified with the instrument,

through which it can manifest and taste experiencing,

somehow it gets confused and identified with the instrument,

and takes the instrument to be what it is.

Then the sense of separation, individuality and autonomy comes into play.

It is this secondary identification which we call a person,

a single entity, that comes into confusion.

This entity is itself an expression of that pure consciousness.

It is the way in which consciousness goes into role-play

and appears to be the body that it is experiencing through.

This has to be clearly understood. That's the first thing.

[Q.] But this is like a theory ...

[M.] No. We say it is the theory, but only if you leave it like this.

If you leave it in your ears, it will become a theory.

If you bring it into contemplation, so that you grasp it,

if you trust the words, if you trust the one who is speaking to you ...

I cannot tell you how to do this, it must be there or not.

If you have a sense that this is the beginning of understanding,

then you must bring those words deeper into a place of contemplation.

Firstly, you say 'I'. You say, 'This is my camera'.

You don't say, 'It is me'.

'My' means 'my possession', meaning that it belongs to me.

'My camera' - I am not the camera.

You also say, 'My senses'.

If the sense in the left ear is weaker than in the right ear,

something is aware of it.

Something says, 'My hearing is not good on this side'.

It observes hearing, so you are not the hearing.

I can include any other sense in this:

I am not the taste, I am not the tongue, I am not the feeling,

because I am aware of them - 'My feelings'.

'My sight is weaker than it was ...'

Even when you say, 'My memory',

something is aware of memory, you are not your memory.

And so much of the idea of your identity is contained in memory,

yet something can speak of, 'My memory'

which means I am apart from memory.

You say, 'My ego'.

Ego also you are not. You are the observer of that.

Some people say, 'I have got a very big ego'.

Some say, 'I have got a little ego'.

Some say, 'I have got no ego'. [laughs] Who speaks these things?

Still, something is aware, earlier than ego, that says 'I'.

It can also say, 'My life'. It can also say, 'My intellect'.

It can say, 'My intellectual capacity

was much sharper a few years ago, and now it is dimming'.

What witnesses intellect also?

So like this you can go through everything.

You can say, 'My life! My family, my possessions.'

You can also say, 'My belief'. Belief you are not.

'My religion', 'My practice'.

Some say, 'I don't believe in duality'.

Some say, 'I don't believe in non-duality'.

These are mere concepts. You may say, 'My concepts'.

Who is this 'I'? One must begin to contemplate.

If you can leave all these aside, 'I' is still shining by itself.

If this 'I' does not connect with any other association ...

When the attention itself, which sprouts in 'I',

when that attention incubates in the sensation 'I am',

and doesn't connect, doesn't follow anything else,

then this already will begin to manifest some deep insight

and conviction inside yourself.

Try it and see! Try it and see.

Where is that 'I' which looks through the eye?

Find out!